BX  6340  .P45 

Pendleton,  J. 

M. 

1811-1891 

Church  manual 

,  d 

esigned  foj 

the  use  of  B 

apt 

ist  church^ 

CHURCH  MANUAL. 


DESIGXED  FOR  THE^^^I  OF  P/I/^^ 


^4^ 

MAR  IB  1920 

OF  X^I,^  ^ 


BAPTIST    CHURCHES. 


BY  J.  M.  PENDLETOir,  D.  D. 


i.et  all  tliiBgs  be  done  decently  and  in  order.— i  Cor.  14 :  40. 


PHILADELPHIA : 
AMERICAN  BAPTIST  PUBLICATION  SOCIETY, 

1701-1703  CHESTNUT  STREET. 


OONTENTa 


L — ISaxumx  or  ▲  Ghubox,         .       «       •       •      i 

IL— OmcEM  or  ▲  Csxjmck,       ....    0 

IIL— DocTTKums  OF  A  Chuboh,    .       ,       .       ♦    41 

IV. — 0»DDfxjroE8  OF  A  Chttxox M 

v.— Thu  Goveknment  of  a  Ohttbok,       .       .101 

VX — The  DiBCiPLiin:  of  a  Chuboh,  •       t        .  118 

ViL — I>UTm  OF  A  Chukch,  .....  148 

APPENDIX. 
L—BuBLEnKa  Msetihos  of  a  Chuxok,    .       .  164 

n. — Fo&MS  of  Minutes,  LETT»Ba,  »nx,     .       -  IM 

HL — Masbiaos  Cxrxmont. 173 

IV. — ^Pbotivct  of  Associations  axd  Oovscbij^  Iffi 
INDEX 


CHURCH  MANUAL. 


CHAPTER  I. 

NATUBB   OF   A   OfiUBOE. 

iM^HE  term  Church  occurs  in  the  New 
"^•^  Testament  more  than  a  hundred  tunes. 
The  word  thus  translated  means  con- 
gregation or  assembly;  but  it  does  not 
indicate  the  purpose  for  which  the  con- 
gregation or  assembly  meets.  Hence 
it  is  used,  Acts  xii.  32,  39,  41,  and  rendered 
OMemhly.  In  every  other  place  in  the  New 
Testament  it  is  translated  church.  In  its  appK- 
cation  to  the  followers  of  Christ,  it  refers  either 
to  &  particular  congregation  of  saints,  or  to  the 
redeemed  in  the  aggregate.  It  is  employed  in 
the  latter  sense  in  Ephesians  i.  22;  iii.  21;  v, 
26,  27.    Here  we  have  the  expressions,  "Head 

6 


CHURCH     MANUAL, 


over  all  things  to  the  Church;  "To  him  be 
glory  in  the  Church  by  Christ  Jesus  through- 
out all  ages  world  without  end;"  "Christ  loTed 
the  Church  and  gave  himself  for  it  .  .  . 
that  he  might  present  it  to  himself  a  glorioua 
Church,  not  having  spot  or  wrinkle  or  any 
such  thing;  but  that  it  should  be  holy  and 
without  blemish."  In  these  passages,  and  a 
few  more  like  them,  it  would  be  absurd  to  de- 
fine the  term  Church  as  meaning  a  particular 
congregation  of  Christians,  meeting  in  on« 
place  for  the  worship  of  G-od, 

Our  business,  however,  is  with  the  other 
Bignification  of  the  word  church.  In  a  large 
majority  of  instances  it  is  used  in  the  Scrip- 
tures to  denote  a  local  assembly,  convened  for 
religious  purposes.  Thus  we  read  of  "the 
church  at  Jerusalem,"  "the  church  of  God 
which  is  at  Corinth,"  "the  church  of  theThes- 
aalonians,"  "the  church  of  Ephesus,"  "the 
church  in  Smyrna,"  "the  church  in  Pergamus," 
etc.,  etc.  Nor  are  we  to  suppose  that  it  re- 
iquired  a  large  number  of  persons  to  constitute 
a  church.  Paul  refers  to.  Aquila  and  Priecilla 
tuid  "the  church  that  is  in  their  house,"  to 
Nymphas  and  "the  church  which  is  in  hia 
hoase,"  and  in  his  letter  to  Philemon  he  saya, 


CHURCH     MANUAL. 


*'to  the  churcli  in  thy  house."  A  cougiegation 
oi  saints,  organized  according  to  the  New  Test- 
ament, whether  that  congregation  is  large  or 
small,  is  a  church. 

The  inspired  writers,  as  if  to  preclude  the 
iea  of  a  church  commensurate  with  a  province 
ii  kingdom,  or  an  empire,  make  use  of  the  fol- 
lowing forms  of  expression,  "the  churches  of 
Qalatia,"  "the  churches  of  Macedonia,"  "the 
churches  of  Asia,"  "the  churches  of  Judea;" 
but  they  never  say  the  church  of  Galatia,  the 
church  of  Macedonia,  etc.  Wherever  Chris- 
tianity prevailed  in  apostolic  times  there  was  a 
plurality  of  churches. 

In  answer  to  the  question,  What  is  a  church? 
it  may  be  said :  A  church  is  a  congregation  of 
Christ's  baptized  disciples,  acknowledging  him 
as  their  Head,  relying  on  his  atoning  sacrifice 
for  justification  before  God,  and  depending  on 
ihe  Holy  Spirit  for  sanctification,  united  in  the 
belief  of  tlie  gospel,  agreeing  to  maintain  its 
ardinajices  and  obey  its  precepts,  meeting  to- 
gether for  worship,  and  cooperating  for  the  ex- 
tension of  Christ's  kingdom  in  the  world.  If 
ajiy  prefer  an  abridgment  of  the  definition  it 
may  be  given  thus :  A  church  is  a  congregation 
of  Christ's  baptized  disciples,  rnited  in  the  be- 


CHUBCH    MANUAL. 


lief  of  what  he  haa  said,  and  covenanting  to  d<j 
what  he  ha£  commanded. 

K  this  be  a  correct  description  of  a  church 
of  Christ,  it  is  manifest  that  members  hip  must 
fee  preceded  by  important  qualifications.  These 
qualfications  may  be  considered  aa  moral  and 
oeremonial. 

Moral. — Among  moral  pre-requisites  to 
church  membership  may  be  mentioned 

Repentance. — John  the  Baptist,  whose  min- 
istry was  "  the  beginning  of  the  gospel  of  Jesus 
Christ,"  preached,  saying  to  the  people,  "Re- 
pent ye;  for  the  kingdom  of  heaven  is  at 
hand."  His  was  the  baptism  of  repentance. 
When  John  was  cast  into  prison  Jeeus  "came 
into  Q-alilee,  preaching  the  gospel  of  the  king- 
dom of  God,  and  saying,  "The  time  is  fulfilled, 
and  the  kingdom  of  God  is  at  hand :  repent  ye 
and  beUeve  the  gospel."  When  the  apostles 
were  sent  forth  they  "preached  that  men 
should  repent."  The  Lord  Jesus  after  his  re- 
surrection said:  "Thus  it  is  written  and  thua 
it  behooved  Christ  to  suffer  and  to  rise  from 
the  dead  the  third  day,  and  that  repentance 
and  remission  of  sins  should  be  preached  in  hii 
oame  among   all  nations."     Peter  on  the  day 


GHUSOH    MANUAL 


of  Pentecost  said,  "Repent  and  be  baptiwd 
every  one  of  yon  in  the  name  of  Jesofl  CliriBt 
for  the  remission  of  sins;"  and  Paul,  who  testi- 
fied at  Ephesns  for  three  years  "repentance  to- 
ward Grod  and  faith  toward  our  Lord  Jesus 
Christ,"  proclaimed  in  Athens,  "God  oom- 
mandeth  all  men  every  where  to  repent."  The 
New  Testament  is  foil  of  the  doctrine  of  re- 
pentance. It  is  a  doctrine  of  the  goepeL 
The  law  knows  nothing  of  it.  The  language 
of  the  law  is,  Do  and  live — not  Repent, 
that  you  may  be  pardoned.  Repentance 
involves  such  a  change  of  mind  in  regard  to 
Bin  aa  is  indispensable  to  a  proper  appreciation 
tf  the  blessings  of  the  kingdom  of  Christ. 
Hence  no  impenitent  sinner  can  constitution- 
ally enter  into  the  kingdom.  There  is  no  place 
more  inappropriate  for  the  impenitent  than  a 
church  of  Christ. 

Faith. — This  is  another  moral  qualification 
for  church  membership.  Great  importance 
\0  in  the  Scriptures  attached  to  fadth  in 
Christ,  as  will  appear  from  the  following  pae- 
sages:  "He  that  believeth  on  him  is  nc^  con- 
demned." "'  He  that  believeth  on  the  Son  hath 
everlasting  life."  "These  things  are  written, 
that  ye  may  believe  that  Jesus  is  the  Christ, 


10  OHUKOH     MANUAL. 


the  Son  of  Gkxl,  and  that  believing  ye  may 
have  life  through  his  name."  "He  that  be- 
iieveth  and  is  baptized  shall  be  saved."  "By 
him  all  that  believe  are  justified  from  all 
things."  "Whom  God  hath  set  forth  as  a  pro- 
pitiation through  faith  in  his  blood  .  .  . 
that  he  might  be  just  and  the  justifier  of  him 
that  beheveth  in  Jesus."  "Therefore  being  jus- 
tified by  fedth,  we  have  peace  with  God  through 
our  Lord  Jesus  Christ." 

These  passages,  with  many  others,  clearly 
§how  that  in  the  economy  of  the  gospel  faith 
in  Christ  is  recognized  as  an  essential  princi- 
ple. Why  is  this?  Not  because  faith  is  a 
meritorious  exercise.  There  is,  there  can  be, 
no  merit  in  it.  This  is  evident,  because  faith 
is  a  duty,  and  there  can  be  no  merit  in  the 
performance  of  a  duty.  But,  while  faith  pos- 
sesses no  merit,  it  brings  the  soul  into  vita] 
contact  with  the  blood  of  atonement,  which 
poftsesses  infinite  merit.  It  unites  to  Christ. 
Its  province  is  to  receive  Christ,  and  with  him 
ftll  the  blessings  of  the  "new  covenant." 
OhriBt  ifl  emphatically  the  object  of  faith. 
The  fetith  which  avails  to  salvation  has  respect 
to  him  and  embraces  him. 

Faith    in    Christ — the   faith  which   inatru- 


CHQRCH     MANUAL.  11 


mentaUy  achieves  the  sinner's  justification  be- 
fore God — is  an  essential  qualification  for 
church-membership.  No  unbeliever  has  the 
shadow  of  a  claim  to  citizenship  in  the  king- 
dom of  Christ.  The  formal  mention  of  regen- 
eration as  a  prerequisite  to  church-membership 
has  been  ommitted,  because  it  necessarily  oo- 
exista  with  repentance  and  faith.  Every  peni- 
tent believer  is  a  regenerate  person.  Regen- 
eration is  the  spiritual  process  by  which  we 
become  new  creatures  in  Christ — ^are  bom 
again — bom  of  the  Spirit — born  of  God — 
quickened  together  with  Christ — renewed  aftei 
the  image  of  God,  etc.,  &c.  "Ye  are  all  the 
children  of  God  by  faith  in  Christ  Jesus,"  is 
the  language  of  Paul  to  the  Galatians ;  and  the 
beloved  disciple  says,  "Whosoever  beheveth 
that  Jesus  is  the  Christ,  is  bora  of  God."  If 
faith  therefore,  as  we  have  seen,  is  a  qualifica- 
tion for  church-membership,  regeneration  must 
be  also ;  for  it  is  so  inseparable  from  faith,  that 
every  one  who  believes  in  Christ  is  bom  of 
Gk)d.  And  it  follows,  that  if  futh  is  a  pre- 
requisite to  baptism,  regeneration  is  likewise. 
This  being  the  esse,  regeneration  does  not 
oocur  in  baptism. 

Let  it  never  be  forgotten  that  the  only  suit- 


12  OHUBOH    MANUAL 


able  materialjB  of  which  to  confltruct  a  church 
of  Chriflt,  BO  fax  as  spiritual  qualifications  are 
concerned,  are  regenerate,  penitent,  believing 
persons.  To  make  use  of  other  materials  is  to 
subvert  the  fundamental  principles  of  churck 
organization.  It  is  to  destroy  the  kingdom 
of  Christ;  for  how  can  there  be  a  kingdom 
without  subjects — such  subjects  as  the  King 
requires? 

It  is  a  regulation  of  the  Head  of  the  Church 
that  his  spiritual  subjects  be  organized  into 
visible,  local  communities.  We  read  therefore, 
in  the  New  Testament,  of  churches — another 
name  for  these  communities.  There  aro 
frequent  references  to  local  congregations. 
These  congregations  had  a  regular,  visible  or- 
gajiization;  and  there  must  have  been  some 
visible  act  of  initiation  into  them.  What  waj 
t?     This  leads  to  a  consideration  of 

2.  The  ceremonial  qvxilification  for  churohr 
membership.  This  qualification  is  baptiflm. 
There  can,  according  to  the  Scriptures,  be  no 
visible  church  without  baptism.  An  obeerv- 
anoe  of  this  ordinance  is  the  believer's  first 
public  act  of  obedience  to  Christ.  Begenera- 
tion,  repentance,  and  faith  are  private  m&tteis 
oetween  God  and  the  soul.     They  involve  in- 


CHURCH     MANUAL.  13 


fcenuLl  piety,  but  of  this  piety  there  must  be  an 
external  manifeatation.  This  manifestation  » 
made  in  baptism.  The  penitent,  regenerate 
believer  is  baptized  into  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Spirit. 
There  is  a  visible,  symbolic  expression  of  a  ne\? 
relationship  to  the  three  persons  of  the  God- 
head— a  relationship  entered  into  in  repen 
tance,  faith  and  regeneration.  We  are  said 
to  be  baptized  into  the  death  of  Christ.  We 
profeiB  our  reliance  on  his  death  for  salvation; 
and  we  emblematically  declare  that  as  he  died 
forr  sin,  so  we  have  died  to  sin,  and  have  risen 
from  our  death  in  trespasses  and  sins  to  new- 
ness of  life.  We  solemnly  commemorate  the 
burial  and  resurrection  of  the  Lord  Jesus,  and 
are  ourselves  symbolically  buried  to  the  world. 
In  baptism  our  sins  are  declarativdy  remitted 
—■formcLlZy  washed  away.  Washing  in  water 
frees  the  body  from  literal  impurity.  Baptism 
is  a  iymbolic  release  of  the  soul  from  the  defile- 
ment of  sin.  There  is  an  actual,  a  real  remi»- 
«ion  of  sins  when  we  believe  in  Christ — there 
is  a  declarative,  formal,  symbolic  remission  in 
baptism. 

That  the  views,  now  presented,  of  the  moral 
and  ceremonial  qualifications  for  church  man- 


U  CHURCH    MANUAL 


oenhip  are  in  accordance  with  the  New  Testa- 
ment will  be  seen  by  referring  to  the  commis- 
Bion  of  Christ,  as  understood  and  executed  by 
the  apostles,  on  the  day  of  Pentecost.  The 
commission  said,  "Go,  teach  [make  disciples  of 
ill  nations,  baptizing  them  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Spirit : 
teaching  them  to  observe  all  things,  whatso- 
ever I  have  commanded  you."  A  great  awak- 
ening took  place  under  Peter's  preaching,  and 
repenting  thousands  accepted  salvation  through 
Christ.  It  is  added,  "Then  they  that  gladly 
received  his  word  were  baptized :  and  the  same 
day  there  were  added  unto  them  about  three 
thousand  souls."  Subsequently  it  is  said, 
"The  Lord  added  to  the  church  daily  such  as 
should  be  saved."  The  converts  to  the  faith 
were  first  baptized  and  then  added  to  the 
church.  This  shows  baptism  to  be  prerequi- 
site to  church-membership.  It  was  so  re- 
garded at  Jerusalem  on  the  day  of  Pentecost, 
when  the  Apostles  began  to  act  under  the  com- 
mission of  their  risen  Lord;  and  it  is  morally 
certain  it  was  so  regarded  wherever  they  es- 
tablished churches.  And  as  churches  in  all 
ftgee  must  be  formed  after  the  apostolic  modal 
it  follows  that  where  penitent,  regenerate,  bap- 


OHUKCH     MANUAL,  li 


tixed  believers  in  Christ  aore  found,  there  ar« 
Scriptural  materials  for  a  church.  Such  per- 
sons having  first  given  themselves  to  the  Lord, 
and  then  to  one  another,  in  solemn  covenant, 
agreeing  to  make  the  will  of  Christ  as  ex- 
pressed in  his  word  their  rule  of  action,  are,  ia 
the  New  Testament  sense  of  the  term,  a  church. 
Whether  they  are  many  or  few  in  number, 
they  are  a  church.  But  in  the  absence  of 
penitent,  regenerate,  baptized  believers  in 
Christ,  there  cannot  be  a  New  Testament 
church. 

CONSTITUTION   OF   CHUECHES. 

When  the  interests  of  Christ's  kingdom  re- 
quire the  formation  of  a  new  church  the  custo- 
mary mode  of  procedure  is  about  this :  Breth- 
ren and  sisters  obtain  letters  of  dismission  from 
the  church  or  churches  to  which  they  belong, 
for  the  purpose  of  entering  into  the  new  organ- 
ization. It  is  well  for  this  purpose  to  be 
stated  in  the  letters.  When  they  meet  togeth- 
er at  the  appointed  time,  a  Moderator  and 
Clerk,  pro  tern,  are  appointed.  The  meeting  ii 
opened  with  devotional  exercises.  Sometimea 
a  sermon  is  preached,  especially  when  it  is  not 
atended  lo  have  recognition  services  at  some 


16  CHURCH     MANUAL 


fatnre  day.     Reading  the  Scriptures  and  praj- 
ler  should  be  considered  indispensable.     Thia 
being  done,  the  letters  of  dismission  are  read, 
and  the  parties  concerned  resolve  by  solemn 
vote  to  consider   themselves  an   independent 
church.     What  is  called  a  church  covenant  ii 
adopted,  as  also  Articles  of  Faith.     These  Ar- 
ticles of  Faith   are  not   intended  as,  in  any 
sense,  a  substitute  for  the  Word  of  God;  but 
only  as  an  expression  of  the  views  of  the  con- 
stituent members  as  to  the  prominent  teach- 
ings of  the  Scriptures.     It  is  very  important 
to   the   peace,  efficiency  and  usefulness  of  a 
church  that  there  be  among  its  members  sub- 
stantial harmony  of  sentiment  as  to  what  the 
Bible  teaches.     Differences  of  opinion  on  little 
matters,  so   regarded,   have   sometimes   illus- 
trated the  truth  of  the  inspired  exclamation, 
"  Behold,  how  great  a  matter  a  little  fire  kin- 
diethl"     It   would    have  saved   hundreds  of 
churches  a  great  deal  of  trouble,  if  they  had 
remembered,  at  the  right  time,  that  neither 
two  nor  any  other  number,  can  walk  together, 
except  they  be  agreed.     Ordinarily,  a  church 
at  the  time  of  its  constitution,  selects  a  name 
by  which  it  is  to  be  designated,  and  appoints 
its  officers.     This,  however,  is  not  indiapeoMr 


OHURCH     MANUAL.  1 


bla.     It    ifi    som^timeB    best,    for     prudent iul 
rea«ona,  to  defer  the  election  of  officers. 

RECOGNITION    OF    CHURCHES. 

The  same  importance  is  not  to  be  attacheii 
\o  the  recognition  as  to  the  constitution  of  a 
church.  It  is  not  necessary  to  the  validity  of 
church  organization.  Still,  the  advantages  re- 
sulting from  a  suitable  recognition  should  noi 
be  lightly  esteemed.  It  adds  much  to  the  in- 
fluence of  a  new  church  to  be  cordially  en 
dorsed  and  welcomed  into  the  sisterhood  o' 
churches.  This  is  usually  done  by  a  counci. 
of  recognition,  composed  of  ministers  and 
others  from  churches  in  the  vicinity.  Some 
times  councils  examine  very  closely  the  inA-u- 
connected  with  the  formation  of  new  churclit^K 
Articles  of  Faith,  etc.;  but  generally  are  -^ 
weU  satisfied  as  to  make  no  special  invest u:^' 
tion.  Recognition  services  usually  embrtvv 
Reading  the  Scriptures,  Prayer,  Sermon,  giv- 
ing the  Hand  of  Fellowship,  and  a  Charge  t^ 
the  Church. 

HOW   MSKBERS   AKE    BECEIYED. 

There  are  two  ways  of  receiving  members 
into  a  church. 


18  CHURCH     MANUAL. 


1.    By   Experience    and    Baptism.     2.   By 
Letters  of  Dismission  from  sister  churches.   In 
aooordancje  with  the  first  way,  persons  wishing 
to  unite  with  a  church  give  an  account  of  the 
deahngs  of  God  with  their  souls,  and  state  the 
"reason  of  the  hope  that  is  in  them;"  where- 
upon, if,  in  the  judgment  of  the  church  they 
"have  passed  from  death  unto  life,"  they  are 
by  vote  of  the  church  recognized  as  candidatee 
for  baptism,  with  the  understanding  that  when 
baptized  they  will  be  entitled  to  all  the  rights 
and   privileges   of  membership.      Great  care 
ihould   be   exercised    in   receiving    members. 
Many  churches  err  at  this  point.     They  do 
lot  observe  the  requisite  caution ;  for  they  re- 
ceive persons  who  give,  to  say  the  least,  very 
imperfect  evidence  of  piety.     There  is  much 
danger  of  this,  especially  in  times  of  religious 
excitement.     Pastors  should  positively  assure 
themselves  that  those  who  are  received  for  bap- 
tism have  felt  themselves  to  be  guilty,  ruined, 
helpless  sinners,  justly    condemned  by  God's 
tioly  law ;  and  under  a  sense  of  their  lost  condi- 
tion have  trusted  in  Christ  for  salvation.  Aftei 
iaptism — usually  at  the  first  celebration  of  the 
Liord's  Supper — it  is  the  general,  and  shoidd 
be  the  universal  custom  for  the  pastor  to  giv«» 


OH  OEOH    MANUAL. 


If 


the  hAnd  of  fellowstiip  to  the  newly  baptised,  in 
token  of  their  having  been  received  into  fall 
membership.  This  affords  the  paator  a  suitable 
opportunity  of  saying  something  aa  to  the 
import  and  obligations  of  the  Christian  profee- 

sion. 

The  other  way  of  becoming  members  of  a 
church  is  by  presenting  Letters  of  DismissioD 
from  sister  churches.  These  letters  affording 
satisfactory  proof  of  their  Christian  character 
and  standing,  the  applicants  for  membershir 
are  received  and  the  hand  of  fellowship  given, 
as  in  the  former  case.  It  is  proper  to  say  that 
by  dster  churches  are  meant  churches  of  simi- 
lar faith  and  order.  Hence  no  Baptist  church 
can  receive  and  recognize,  as  a  passport  to 
membership,  a  letter  from  any  Pedobaptist  or- 
ganization. There  is  such  a  lack  of  similar 
faith  and  order  as  to  render  this  utterly  m&d- 
missible.  It  sometimes  happens  that  persona 
who  have  been  baptized  where  there  is  no 
church,  and  persons  who,  owing  to  the  extinc- 
tion of  the  church  to  which  they  belonged,  or 
to  other  circumstances,  find  themselves  with- 
out regular  Letters  of  Dismission,  wish  to  en- 
joy the  privileges  of  membership.  In  such 
cases  it  is  only  necessary  for  the  church  %p- 


aO  OHUBOH    MA.NnAL. 


^liod  to,  to  b«  satisfied  of  the  worthiness  of  the 
applicants,  and  they  are  received. 

HOW   MEMBERSHIP   CEASES. 

Membership  in  a  church  terminates  in  thret 
ways. 

1.  By  Death, — The  dead  can  have  no  place 
in  any  earthly  congregation  of  the  saint*. 

2.  By  ExdvMon, — A  church  haa  the  right, 
according  to  the  Scriptures,  and  is  under  obli- 
gation to  exclude  from  its  fellowship  any  mem- 
ber who  holds  heretical  doctrines,  or  lives 
jiconsistently  with  the  Christian  profession. 
More  will  be  said  on  this  subject  in  the  Chap- 
ter on  Discipline. 

3.  By  Dismission. — Letters  of  Dismission 
are  granted  to  members  who  apply  for  them, 
provided  they  are  in  good  standing.  The  fact 
that  disciplinary  proceedings  have  not  been  in- 
stituted against  a  member  is  generally  to  b« 
taken  as  an  evidence  of  good  standing;  and, 
therefore,  of  a  right  to  a  letter  of  dismiBaion. 
There  are,  however,  some  exceptional  cases, 
A  member  who  asks  for  a  letter  of  dismiflsion 
with  the  purpose  of  evading  church  discipline, 
because  he  has  reason  to  expect  it,  hss  no  righi 
to  a  letter.  Such  a  case  must  be  investigated- 
The  general  rule  would  be  to  grant  a  letter  to 


CHUECH     MANUAL.  21 


the  member  who  asks  for  it,  provided  he  would 
Qot  be  subject  to  discipline,  if  he  did  not  a^k 
for  it.    The  time  at  which  a  dismissed  member 
eeases  to  be  a  member  depends  on  the  church 
hat  grants  the  letter.     Some  churches  ooe 
aider  the  connection  as  terminated  as  soon  as  a 
letter    is   granted.      The   great   majority   of 
churches,  however,  and  very  properly,  regard 
dismissed  members  as  under  their  jurisdiction 
until  they  are   received   into  other  churches. 
Some  churches  have  a  way  of  getting  clear  of 
members  by  a  process  which  is  called  "  drop- 
ping"     This   is   considered   less   disgraceful 
than  exclusion,  and  is  resorted  to  chiefly  in  the 
case  of  members  who  for  a  long  time,  ^  illingly 
absent  themselves  from  the  meetings  of  the 
church,  or  have  gone,  the  church  knows  not 
where.     The  dropping  process  is  unnecessary. 
It  differs  but  little  from  exclusion — ni>t  at  all 
in  its  effects.     That  is  to  say,  the  dropped  aa 
well  as  the  excluded   are   no   longer   churcii 
members.     It  may  be  said,  too,  that  members 
who  habitually  stay  away  from  the  house  ol 
God  deserve  excliLsion,  as  do  those  who,  not 
prizing  church  privileges  as  they  ought,  emi- 
grate to  other  places  without  asking  for  Ja^ 
ters  of  Dismission. 


OMUROH    MAirUAL. 


CHAPTER  II 

OFFICERS   OF   A  CHI>itCH. 

^T  cannot  be  said  that  officers  &j  e  essentia- 
to  the  eodatence  of  a  church ;  for  a  church 
must  exist  before  it  can  appoint  its  offi- 
cers. After  this  appointment,  if,  in  the 
providence  of  God,  they  should  be  re- 
moved by  death,  it  might  affect  the  inter- 
ests, but  not  the  being  of  the  church.  It  has 
been  well  said  by  an  able  writer,  that  '*  al- 
though officers  are  not  necessary  to  the  being 
of  a  church,  they  are  necessary  to  its  well- 
being."  No  church  can  reasonably  expect  to 
prosper  which  does  not  obey  the  law  of  it« 
Head  in  regard  to  the  appointment  of  officers. 
It  is  obvious,  too,  from  the  teachings  of  the 
New  Testament  that  pastors  and  deacons  are 
the  permanent  officers  of  Christian  churchea. 
Paul,  referring  to  Christ's  ascension  gifta,  sayi : 
"And   he   gave    some,    apostles;    and    some. 


OHUROH    MANUAL, 


prophetfl;  and  some,  eyangeliflte ;  and  some 
paators  and  teachers ;  for  the  perfecting  of  the 
taints,  for  the  work  of  the  ministry,  for  the 
edifying  of  the  body  of  Christ."  Eph.  iv. 
11,  12.  Apostles,  prophets,  and  evangeligti 
i;ied  extraordinary  and  temporary  oflBicest 
There  are  no  such  offices  now.  Pastors  and 
teachers,  the  same  men,  are  the  ordinary  and 
permanent  spiritual  officers  of  the  churches 
while  the  office  of  deacon  has  special  reference 
to  the  secular  interests  of  churches.  Of  these 
offices  in  order: 

I.  Pastor. — This  term  was  first  applied  to 
ministers  having  oversight  of  churches,  be- 
cause there  is  a  striking  analogy  between  such 
a  minister  and  a  literal  shepherd.  A  shepherd 
has  under  his  charge  a  flock,  for  which  he 
must  care,  and  for  whose  wants  he  mus:  pro- 
nde.  The  sheep  and  the  lambs  must  be  looked 
after.  The  Lord  Jesus,  *Hhe  great  Shepheixl 
of  the  sheep,"  the  chief  Shepherd,  virtually 
lays  to  all  his  under-shepherds,  as  he  did  to 
Peter,  "Feed  my  sheep,"  "Feed  my  lambg.' 
It  is  worthy  of  remark  that  this  language  wa 
not  addressed  to  Peter  till  the  Saviour  obtained 
from  him  an  affirmative  answer  to  the  queetioo 


M  OHUBOH    MANUAl. 


three  timeB  propounded,  "Loveat  thou  meT 
Aji  if  he  had  said,  "  I  love  my  spirit ual  flock  bo 
well,  I  cannot  entrust  the  sheep  and  kmht 
composing  it  to  any  man  who  does  not  love 
me."  And  love  to  Christ  must  be  regarded  in 
all  ages  and  in  all  places  as  the  pastor's  su- 
preme qualification.  All  other  qualification* 
are  worthless  if  this  is  absent.  Talent  and 
learning  are  not  to  be  undervalued;  but  they 
must  be  kept  u^der  the  control  of  piety,  and 
receive  its  sanctifying  impress.  With  regard 
to  the  pastoral  office,  there  are  two  things 
worthy  of  special  consideration. 

1.  l%e  Work  of  Pastors. — Truly  theirs  is  a 
work.  Paul  says,  "  If  any  man  desire  the  of- 
jjce  of  a  bishop,  he  desireth  a  good  work."  It 
ia  indeed  a  good  work — the  best  work  on 
earth — but  a  work.  We  must  not  suffer  the 
term  bishop  to  suggest  any  such  idea  as  the 
word  in  its  modern  acceptation  implies.  In 
apostolic  times  there  were  no  bishops  having 
charge  of  the  churches  of  a  district  of  country, 
A  province,  or  a  kingdom.  A  bishop  was  a 
pastor  of  a  church,  and  the  New  Testment,  so 
far  from  encouraging  a  plurality  of  churchea 
ondar  one  pastor,  refers,  in  two  instances  at 
least,  to  a  plurality  of  pastors  in  one  churcL 


CHUfLCH     MANUAL.  25 


See  Acts  xx.  28;  Phil.  i.  1.  In  the  former 
pajBs-age  the  elders  of  the  church  at  Epheeus 
ire  called  overseers,  and  the  word  thus  tranB- 
lated  is  the  same  rendered  bishop  Piul.  i.  1 ;  1 
Xim.  iii.  2;  Titus  i.  7;  1  Peter  ii.  25.  Thus 
does  it  appear  that  pastor,  bishop,  and  elder 
sure  three  terms  designating  the  same  office. 
This  view  is  farther  confirmed  by  a  reference 
to  Peter  v.  1,  2,  where  elders  are  exhorted  to 
feed  the  flock — that  is,  to  perform  the  office  of 
pastor  or  shepherd — taking  the  oversight 
thereof,  etc., — that  is,  acting  the  part  of  bish- 
ops or  overseers.  For  the  word  translated 
taking  the  oversight  belongs  to  the  same  family 
of  words  as  the  term  rendered  bishop  in  th 
passages  cited.  It  is  plain,  therefore,  that 
pastor's  work  is  the  spiritual  oversight  of  th 
flock,  the  church  he  serves.  Like  a  good  lite- 
ral shepherd  he  must  care  for  the  feeble  and 
the  sick,  as  well  as  for  the  healthy  and  th 
vigorous.  Some  he  can  feed  with  "strong 
food,"  while  others  can  digest  nothing  stronger 
than  "milk."  He  must  exercise  a  sanctified 
discretion,  and  "  sticdy  to  show  himself  ap- 
proved to  God,  a  workman  that  needeth  not  to 
be  ashamed,  rightly  dividing  the  word  of 
truth,'      Much  depends  on  dividing  the  word 


CHURCH     MA^HUAL. 


of  truth  rightly;  and  hence  the  necessity  of 
study — prayerful  study,  imbued  with  the  spirit 
of  the  Master.  The  administration  of  ordi- 
nances as  well  as  the  preaching  of  the  word  is 
the  proper  business  of  the  pastor.  It  does  not 
ic^cord  with  the  plan  of  this  volume  to  elaborate 
Any  topic,  and  therefore  the  work  of  the  pastor 
can  not  be  enlarged  on,  nor  is  there  room  to 
present  the  many  motives  to  pastoral  fidelity. 
The  mention  of  two  must  suffice :  the  church, 
over  whose  interests  the  pastor  watches,  has 
been  '^bought  with  the  precious  blood  of 
Christ;"  and  the  faithful  pastor  will,  when  "the 
chief  Shepherd"  comes,  "receive  a  crown  of 
glory  that  fadeth  not  away."  What  motives  to 
diligence  and  faithfulness  could  possess  more 
eihaustless  power! 

2.  The  Authority  of  Pastors. — All  things 
earthly  are  liable  to  abuse,  and  that  feature  of 
congregational  church  government  which  placea 
all  the  members  on  an  equality  in  the  transao 
tion  of  church  business,  has  been,  in  some  in- 
stances at  least,  suffered  to  interfere  with  the 
deference  due  to  pastors.  There  is  a  class  of 
Scriptures  whose  import  is  not  sufficiently  con- 
sidered— such  as  the  following:  "And  wt,  oe- 
seech  yon,  brethren,  to  know  them  which  laboT 


CHUKCH     MANUAL.  27 


ftfnong  you,  and  are  over  you  in  the  Lord,  and 
admonish  you ;  and  to  esteem  them  very  highly 
in  love  for  their  work's  sake."  "Let  the  eld- 
ers that  rule  well  be  counted  worthy  of  double 
Donor,  especially  they  who  labor  in  the  word 
'ind  doctriue."  "Remember  them  which  have 
the  rule  over  you,  who  have  spoken  to  you  the 
word  of  God."  "Obey  them  that  have  the 
rule  over  you,  and  submit  yourselves :  for  they 
watch  for  your  souls,  as  they  that  must  give 
account."  In  these  passages  pastors  are  re- 
ferred to,  and  there  is  claimed  for  them  an  au- 
thority not  belonging  to  other  church  members. 
They  are  to  be  esteemed  highly  for  their 
work's  sake.  Whatever  esteem  their  per- 
sonal merits  may  excite,  they  are  to  be  chiefly 
esteemed  for  the  great  and  glorious  work  in 
which  they  are  engaged.  On  account  of  this 
work  they  are  to  be  regarded  worthy  of  "  dou- 
ble honor,"  that  is,  special  honor.  This  surely 
is  reasonable,  for  pastors  are  chosen  by  the 
churches  over  which  they  preside.  The 
churches  act  voluntarily,  and  the  love  which 
prompts  the  choice  of  a  pastor  should  secure 
for  him  reverential  respect  in  the  performance 
of  his  duties.  The  words  nde^  obey  and  mb- 
mit  in  the  foregoing  quotations  mean    some- 


CHURCH     MANUAL. 


thing.  The  ruling  is  not  unrestricted,  neither 
is  the  obedience  and  submission.  The  pa* tor  is  to 
rule  in  accordance  with  the  law  of  Christ.  No 
other  kind  of  rule  is  legitimate  or  obligatory ; 
but  when  he  rules  in  accordance  with  the  wiE 
of  Christ,  obedience  and  submission  on  the 
part  of  the  members  of  the  church,  are  imper- 
ative duties.  Andrew  FuUer  well  says,  "It  ia 
in  this  view,  as  teaching  divine  truth,  and  en- 
forcing divine  commands,  that  the  servants  of 
God,  in  all  ages,  have  been  invested  with  di- 
vine authority."*  It  may  be  added  that  this 
18  the  only  sense  in  which  men  can  be  invested 
with  divine  authority. 

Distinguished  scholars  are  of  opinion  that 
the  two  passages  quoted,  which  refer  to  ruling, 
should  be  translated  thus:  ''Remember  your 
leaders,"  etc.  "Obey  your  leaders,"  etc.  Ad- 
mitting the  correctness  of  this  rendering — and 
it  cannot  be  denied — still  the  idea  would  not 
be  essentially  different.  Pastors  in  leading 
their  flocks  do,  in  one  sense,  rule  them;  and  ui 
the  only  sense  in  which  they  should  rule  them. 
While  the  proper  exercise  of  pastoral  authority 
IS  essential  to  the  spiritual  weHiare  of  a  church, 

*  C«mpl6t«  Works.     Vol  I.,  p.  197 


OHUBGHliANUAL.  29 


pafltors  muBt  beware  of  assuming  a  power 
which  does  not  belong  to  them.  They  must 
remember  the  words  of  Peter:  "Neither  as  be- 
ing lords  over  God's  heritage,  but  being  exam- 
ples to  the  flock."  There  must  be,  in  the  exer- 
cise of  pastoral  authority,  nothing  like  priestly 
ordship  or  clerical  despotism;  but  the  influ- 
ence of  pastors  must  grow  out  of  the  fact  that 
they  faithfully  obey  the  will  of  Christ,  the 
great  Shepherd,  and  thus  set  an  example 
worthy  of  imitation.  There  is  nothing  which 
gives  a  pastor  so  much  influence  as  unreserved 
consecration  to  the  work  of  the  Lord.  As  the 
influence  of  judicious  pastors  increases,  the 
more  they  are  known,  the  pastoral  relation 
should  be  rendered  as  permanent  as  possible. 
It  should  not  be  dissolved  for  any  sKght  cause. 
As  to  the  custom  of  some  churches  that  choose 
their  pastors  annually,  it  would  be  difficult  t« 
say  too  much  in  condemnation  of  it.  It  is 
vaatly  injurious  both  to  pastors  and  •  churches. 
Paators  should  be  chosen  for  an  indefinite  pe- 
riod. If  the  work  of  the  Lord  prospers  under 
their  labors,  well;  if  they  find  after  a  sufficient 
trial,  that  they  are  not  accomplishing  good,  let 
them  resign. 


30  CHURCH    MANUAL, 


II.  Deacons.  The  office  of  deacon  origi- 
aated  in  a  state  of  thingB  referred  to  in  the 
sixth  chapter  of  the  Acts  of  the  Apostles.  It 
IB  said  that  "when  the  number  of  the  disciplee 
was  multiplied,  there  arose  a  murmuring  of  the 
Grecians  against  the  Hebrews,  because  their 
widows  were  neglected  in  the  daily  ministrar 
tion."  The  ''Grecians"  were  Jews  as  well  sa 
the  Hebrews,  but  they  spoke  the  Greek  lan- 
guage, and  were  probably  not  natives  of  Pales- 
tine. The  members  of  the  church  at  Jerusa- 
lem "had  all  things  in  common,"  and  a  distri- 
bution was  made  out  oi  the  common  stock  "  as 
every  man  had  need."  This  seems  to  have 
been  done  at  first  under  the  immediate  direc- 
tion of  the  apostles;  and  the  intimation  is  that 
the  large  increase  of  the  church  interfered 
with  an  impartial  distribution'  of  supplies. 
The  apostles  saw  that,  if  they  made  it  the. 
personal  business  to  "serve  tables,"  it  woula 
greatly  hinder  their  work  in  its  spiritual  as- 
pects. They  said  "  It  is  not  reason  that  we 
should  leave  the  word  of  God,  and  serve  tables, 
wherefore,  brethren  look  ye  out  among  you, 
seven  men  of  honest  report,  full  of  the  Holy 
pirit  and  wisdom,  whom  we  may  appoint  over 
is  business.     But  we  will  give  oarBelveB  oon- 


CHURCH    MANUAL.  31 


tinually  to  prayer,  and  to  the  mmistry  of  tlM 
word." 

Thus  the  creation  of  the  office  of  deacon  rt>o- 
ognizes  the  fact  that  the  duties  of  pastors  are 
preeminently  spiritual;  and  that  they  should 
not  be  burdened  with  the  secular  interests  of 
the  churches.  The  opinion  has  been  enter- 
tained by  some  that  the  deaconship  was  de- 
signed to  be  temporary.  The  argument  is 
that  the  office  was  created  because  the  proper- 
ty of  the  church  at  Jerusalem  had  been  thrown 
together  into  a  common  stock,  and  it  was  re- 
quisite to  have  officers  to  superintend  and  dis- 
tribute it.  Then  the  inference  is  drawn,  that 
when  the  property  of  church  members  was  no 
longer  put  into  a  common  stock,  the  office  of 
deacon  was  virtually  abolished.  This  reason- 
ing is  more  plausible  than  conclusive.  Id 
proof  of  this  it  may  be  said,  that  the  memb^e;  3 
of  the  church  at  Jerusalem  were  not  requu  e  1 
to  put  their  property  into  a  cx)mmon  stock.  It 
was  a  voluntary  matter.  Nor  is  there  an  inti- 
mation in  the  New  Testament  that  any  church, 
except  the  one  at  Jerusalem,  ever  adopted  the 
common  stock  regulation.  It  was,  doubtless, 
considered  by  that  church  a  prudential  arrange- 
ment, which  involved  temporary   expediency 


92  OHURGF    MANUAL, 


rather  than  permanent  principle.  That  the 
church  at  Antioch  did  not  follow  the  example  of 
the  church  at  Jerusalem,  in  relation  to  this  mat- 
ter, is  evident  from  Acts  xi:  29.  "Then  thediaci- 
plee,  every  man  according  to  his  ability,  deter- 
mined to  send  relief  to  the  brethren  who  dwelt 
in  Judea."  This  individical  determination 
shows  that  the  property  of  the  church  was  not 
in  "common  stock."  And  Paul's  direction 
to  the  church  at  Corinth  (1  Cor.  ivi :  2)  indi- 
cates that  the  Jerusalem  policy  had  not  been 
adopted.  The  same  apostle,  too,  in  his  letter 
to  the  Philippians,  and  to  Timothy  refers  to 
deacons.  There  was,  therefore,  a  recognition 
of  the  deaconship  when  there  was,  so  far  as  we 
know,  no  common  property  regulation.  And 
more  than  this,  the  irresistible  inference  from 
Paul's  first  Epistle  to  Timothy,  is  that  the  of- 
doe  of  deacon  is  as  permanent  as  that  of 
pastor.  No  one  doubts  that  the  office  of 
pastor  ifl  to  be  perpetuated  to  the  end  of  time. 
The  conclusion  is  that  the  deaconship  is  perma- 
nent in  the  churches  of  Christ,  and  that  pastors 
and  deacons  are  the  only  permanent  Scriptural 
church  officers. 

The  words — "men  of  honest  report,  ftdl  of 
the  Holy  Spirit,  and  wisdom" — applied  to  the 


CHbRCH     MANUAL.  33 


first  deacons,  indicates  that  they  were  men  (A 
onblemiflhed  reputation,  ardent  piety,  and  good 
common  flense.     These  qualifications  should  be 
iought  in  all  who  are  appointed  to  the  office  of 
deacon.    The  phrase,  "  full  of  the  Holy  Spirit," 
ii  an  admirable   description   of  fervent,  ele- 
vated piety;  and  in  the  selection  of  deaoona 
their  spirituality  must  be  regarded,  for  their 
duties  are  not  exclusively  secular.     Their  sec- 
ular duties,  however,  should  be  performed  in  & 
spiritual  frame  of  mind ;  and  in  this  way  "  they 
purchase  to  themselves  a  good  degree,  and  ob- 
tain great  boldness  in  the  faith."     In  visiting 
the  pious  poor,  to  distribute  the  charities  of 
the  chiirch,  deacons  must  not  perform  the  duty 
in  s.  formal  manner,  but  must  inquire  into  the 
spiritual  aa  weU  as  the  worldly  circumstancee 
of  the  recipients  of  the  church's  bounty.    They 
will  often  witness  such  an  exhibition  of  faith, 
patience,    gratitude,   and   resignation   as   will 
richly  repay  them  for  their  labor  of  love.     As 
occaaion  may  require,  they  should  report  tc 
the  pastor  such  cases  as  need  his  special  atten- 
tion, and  thus  they  will  become  a  connecting 
link  between  the  pastor  and  the  needy  ones  of 
the  church. 

As  deacons  were  appointed  at  first  "to  serve 


*4  CHURCH     MANUAL. 


tables,"  it  may  be  well  to  say,  there  are  three 
fcftbles  for  them  to  serve:  1.  The  table  of  the 
poor.  2.  llie  table  of  the  Lord.  3.  Th^  tabk 
of  the  pastor.  The  pecuniary  supplies  to  ena- 
ble them  to  serve  these  tables  must  be  fui- 
nished  by  the  church.  The  custom  of  taking 
a  collection  for  the  poor  when  the  Lord's  sup- 
per is  administered  is  a  good  one,  and  worthy 
of  universal  adoption.  It  is  suitable  at  the 
close  of  the  solemn  service  to  think  of  the 
pioua    poor,    whom   sickness   or   some    other 

iiisfortune   may   have   kept  from  the   sacred 

aast. 

As  some  pecuniary  expenditure  is  necessary 
in  furnishing  the  table  of  the  Lord,  this  should 
be  made  through  the  deacons ;  and  it  is  emi- 
nently proper,  though  not  indispensable,  for 
them  to  wait  on  the  communicants  in  the  dii- 
tribution  of  the  elements. 

Deacons  must  serve  the  pastor's  table.  It  is 
not  for  them  to  decide  how  liberally  or  scant- 
ily it  shall  be  supplied.  The  church  must 
make  the  decision,  and  enlarged  views  should 
be  taken  when  it  is  made;  for  the  energies  of 
hundreds  of  pastors  are  greatly  impaired  by  an 
incompetent  support.  The  pastor's  compensa- 
aon  having  been  agreed  on  by  the  church,  the 


OHURCH    MANUAL. 


ieaoonB  must  see  that  it  is  raised  and  paid 
over.  They  may  appoint  one  of  their  number 
acting  treasurer,  who  shall  receive  and  pay 
out  funds;  but  it  should  never  be  forgottet 
'iiat  deacons  are  by  virtue  of  their  office  the 
treasurers  of  the  church.  To  appoint  any  oth- 
er member  to  act  as  treasurer  is  not  warranted 
by  Scripture. 

As  all  pecuniary  expenditures  are  to  be 
made  through  deacons,  they  should  at  the  end 
of  every  year,  make  a  report  to  the  church 
what  monies  they  have  received  during  the 
year,  how  they  have  been  expended,  etc. 
This  will  keep  every  thing  straight  and  plain, 
while  it  will  have  no  little  to  do  with  & 
church's  influence  and  efficiency. 

Deacons  should  be  appointed  for  an  indefinite 
period,  and  set  apart  to  their  office  by  prayer 
and  the  laying  on  of  hands.  It  is  much  to  be 
regretted  that  many  churches  hold  very  loose 
views  on  these  points.  They  attach  very  little 
importance  to  the  deaconship,  and  seem  to  re- 
gard it  very  much  as  a  clerkship  or  a  trustee- 
ship. Indeed  a  few  churches,  to  their  shame 
be  it  said^  elect  their  deacons  annually ;  and  of 
one  of  them  it  was  once  said,  "  Nearly  every 
fnale  member  in  it  has  at  some  time  acted  a^ 


35  C  n  U  R  O  II    MANUAL 


deacon."  This  amounts  almost  to  a  degraJa- 
tion  of  the  deaconship.  And  those  holding 
these  views  and  endorsing  this  practice  consiat- 
ently  oppose  the  ordination  of  deacons.  They 
^ee  not  the  propriety  of  ordaining  men  to  an 
of&ce  to  which  they  attach  so  little  importance. 
Let  deacons  be  chosen  for  an  indefinite  period 
and  then  let  them  be  solemnly  ordained  ao- 
oording  to  the  example  given  in  Acts  vi.  6. 
"  When  they  had  prayedj  they  laid  their  hand* 
en  them."  Prayer  is  appropriate  on  all  occa- 
sions, and  laying  on  of  hands  is  a  token  of  de- 
signation to  office.  Some  object  to  laying  on 
of  hands,  supposing  the  design  of  this  ceremo- 
ny in  apostolic  times  was  the  communication 
of  the  Holy  Spirit.  That  the  Spirit  was  some- 
times given  in  connection  with  the  imposition 
of  hands  is  evident  from  Acts  viii.  17 ;  but  the 
first  deacons  were  chosen  because  they  were 
already  "foil  of  the  Holy  Spirit."  Therefore 
the  laying  on  of  hands  was  not  for  the  purpose 
of  conferring  the  Holy  Spirit,  but  of  desig- 
nating to  office.  This  is  the  object  of  the  cere- 
mony now,  and  no  one  who  has  scriptural 
views  supposes  there  is  a  bestowal  of  extraor- 
dinary gifts.  It  is  the  custom  in  some  places 
to  lay  on  hands  in  ordination  during  prayer 


OHURGH    MANUAL.  97 


TblB  is  not  according  to  Bcriptural  example. 
Whenever  prayer  and  laying  on  of  hands  ar« 
referred  to  in  connection  with  each  other,  a«  in 
Acts  vi.  6 ;  liii.  3,  it  is  evident  that  prayer  wm 
irst  offered — then  followed  imposition  of  handi 
— to  be  seen  and  known  as  a  designation  to 
ofl&ce,  but  which  could  not  without  a  violation 
of  propriety  be  seen  during  prayer.  It  is  very 
desirable  that  all  the  churches  adopt  the  prac- 
tice of  ordaining  deacons  by  prayer  aod  the 
laying  on  of  hands.  It  adds  to  the  influence 
of  the  deaconship  when  induction  into  it  is  ac- 
companied by  appropriate  services. 

While  pastors  and  deacons  are  the  only 
permanent  Scriptural  church  officers,  it  is  a 
prudential  arrangement  in  all  churches  to  hav« 
a  clerk ;  and  owing  to  the  requirements  of  th« 
civil  law  in  some  places,  it  is  necessary  to  have 
trustees.  The  business  of  the  clerk  of  a  church 
is  of  course  to  keep  a  record  of  the  proceedinga 
of  the  body.  To  secure  accuracy  in  the  re- 
cord, at  every  business  meeting  the  proceed- 
ings of  the  previous  meeting  should  be  read, 
corrected,  (if  correction  is  necessary,)  and  ap- 
proved by  the  church.  Trustees  are  generally 
the  legal  custodians  of  the  church  property, 
and  are  chosen  by  the  church.  They  have  an 
4 


CHURCH    MANUAL. 


•fficial  existence,  because  by  civil  statutb  it  is 
required  that  the  legal  right  to  property  be 
Tested  in  individuals.  It  follows,  therefore, 
that  the  manner  of  appointing  trustees  depends 
f)n  the  nature  of  the  civil  statute  regulating 
ihe  matter,  and  may  be  different  in  different 
States.  If  the  statute  permits  the  church  to 
choose  aU  the  trustees,  it  is  bo  done.  If  the 
dongregatixm  is  permitted  to  have  an  agency  in 
the  election,  then  most  probably  the  church 
will  select  so  many  and  the  congregation  so 
many.  This  will  depend,  as  has  been  said,  on 
the  civil  statute.  Most  usually  the  church  se- 
lects the  whole  number,  and  chooses  from  its 
own  membership  which  is  the  better  plan. 

The  province  of  trustees  is  quite  restricted. 
They  have  nothing  to  do  with  the  spiritual  af- 
feiirs  of  the  church.  They  cannot  control  the 
house  of  worship,  saying  how  it  shall  be  used, 
or  who  shall  preach  in  it,  and  who  shall  not. 
The  church  must  do  all  this.  As  church  mem- 
bers the  trustees  may  with  other  members  de- 
cide what  shaU  be  done  with  church  property, 
whether  the  house  of  worship  shaU  be  sold  and 
Another  built,  etc.,  etc.;  but  as  trustees  they 
ean  do  nothing  in  these  matters.  When  the 
church  so  orders^   they   may   convey   or  re- 


CHURCH     MANUAL.  39 


oeive  title  to  property,  sue  in  the  courts,  etc., 
but  their  business  as  trustees  is  exclusively  »e- 
cular.  They  cannot  in  the  capacity  of  trustees 
perform  any  spiritual  function.  A  practical 
remembrance  of  this  fact  would  have  saved  no< 
-1  few  churches  from  trouble. 

It  is  said  that  in  some  churches  the  trustee* 
fix  the  salaries  of  pastors;  and  from  time  tc 
time  increase  or  diminish  them  according  to 
their  pleasure — that  they  employ  choirs,  buy 
organs,  engage  sextons,  etc.,  etc.  AH  this  i« 
utterly  indefensible.  Trustees  have  not  a  par- 
ticle of  right  to  do  these  things.  The  govern- 
ment of  a  church  is  with  its  members.  The 
churches  must  say  what  pastors'  salaries  shall 
be,  whether  music  shall  be  led  by  choirs,  witL 
the  aid  of  instruments  or  not,  etc.,  etc.  Noth- 
ing must  be  done  which  infringes  the  funda- 
mental doctrine  of  church  independence.  It  is 
well  worthy  of  the  consideration  of  the 
churches  whether  they  should  have  trust-e^ 
distinct  from  deacons.  Would  it  not  be  bette 
for  every  church  .to  merge  its  trusteeship  int< 
Its  deaconship  ?  We  do  not  hesitate  to  answ&: 
this  question  in  the  affirmative.  Trustees  at- 
tend to  iome  of  the  secular  interests  of  the 
churches,   and   aU    tbeae   interests  should    be 


IQ  C  H  U  Jl  C  H    M  A  N  U  \  L  . 


■nder  the  management  of  the  deaoonfl.  They 
were  appointed  originally  for  this  very  pur- 
pose, and  a  full  discharge  of  the  duties  of  their 
office  would  supersede  the  necessity  of  trustee*. 
Should  the  churches  practically  adopt  thii 
view,  it  might  be  necessary,  in  some  cases,  to 
increase  the  number  of  deacons.  This  could 
be  done.  The  probability,  too,  is  that  the  plan 
here  recommended  would  secure  a  better 
deaconship  in  many  churches;  for  they  make 
it  a  point  to  select  their  best  business  men  for 
trustees.  These  are  the  very  men  for  deacons. 
But  the  supreme  argument  in  favor  of  this  ar- 
rangement is,  that  it  is  scriptural  while  there 
is  no  scriptural  authority  for  trustees  as  dis- 
tinct officers. 


C  H  U  li  V  H    M  A  N  U  A  L  .  4J 


CHAPTER   III. 

DOCTRINES   OF   A   CHTJECH. 

)HE  phrase,  doctrines  of  a  churchy  k 
somewhat  equivocal  in  its  import.  It 
may  mean  what  a  church  tea^jhes,  or 
what  a  church  believes  the  Bible  to 
teach.  It  is  here  used  in  the  latter 
sense.  All  who  believe  the  Scriptrue* 
to  be  divinely  inspired  consider  them  the  foun- 
tain of  religious  truth.  The  Bible  containi 
the  revelation  of  God  to  man.  It  is  the  su- 
preme standard  of  faith  and  practice.  What- 
ever conforms  to  this  standard  is  right — what- 
ever deviates  from  it  is  wrong.  It  is  a  duty 
incumbent  upon  all  to  "search  the  Scrip turee" 
and  leam  what  they  teach.  This  duly  can  not 
be  faithfully  performed  unless  prejudices  and 
preconceived  opinions  are  laid  aside.  Ala*, 
bow  few  study  the  Bible  in  this  way.  But  for 
htun&n  imperfection  there  would  donbtlees,  be 


42  OHUKCH    MANUAL, 


■niformity  of  belief  as  to  what  the  Scriptures 
teach.  There  is  not  uniformity,  but  a  deplorabU 
Tariety  of  religious  opinion  throughout  Chris- 
tendom. Diflferent  sects,  professing  to  take 
the  Word  of  Grod  as  their  guide,  contend  a£ 
earnestly  for  their  distinctive  views  as  if  they 
had  different  Bibles.  Various  construction! 
we  placed  on  the  teachings  of  the  Sacred  vol- 
mne,  and  multitudes  of  passages  are  diversely 
interpreted.  Owing  to  this  unfortunate  fact, 
though  belief  of  the  Bible  is  significant  as  be- 
tween the  religionist  and  the  infidel,  it  signifies 
mothing  as  between  those  who  receive  the 
Scriptures  as  the  word  of  God.  For  they 
differ  as  to  the  import  of  the  inspired  Oracles ; 
and  the  meaning  of  the  Bible  is  the  Bible.  Ai 
there  is  such  a  diversity  of  opinion  in  the  reli- 
gious world,  it  is  eminently  proper  for  those 
who  appeal  to  the  Scriptures  as  the  fountain 
^>f  truth  to  declare  what  they  believe  the  Scrip- 
tures to  teach.  To  say  that  they  believe  the 
Scriptures  is  to  say  nothing  to  the  purpose. 
All  will  say  this,  and  yet  all  differ  as  to  the 
teachings  of  the  Bible.  There  must  be  some 
distinctive  declaration.  What  a  man  believes 
the  Bible  to  teach  is  his  Creed,  either  written 
or  unwritten.     And  though  it  has  aometimee 


CHURCH     MANUAL.  43 


been  saici  that  creeds  have  produced  differenoM 
oi  religioufl  opinion,  it  would  be  nearer  to  the 
truth,  logically  and  historically,  to  say  that 
iifferences  of  religious  opinion  have  produced 
creeds. 

As  to  declarations  of  faith,  it  must  ever  hi, 
understood  that  they  are  not  substitutes  for 
the  Scriptures.  They  are  only  exponents  of 
what  are  conceived  to  be  the  fundamental  doc- 
trines of  the  word  of  God.  Among  Baptists, 
•0  their  churches  are  independent,  it  is  optional 
with  each  church  to  have  a  declaration  or  not, 
as  it  may  think  best.  Each  church  too  may 
adopt  a  declaration  of  its  own.  Its  independ- 
ence gives  it  this  right,  nor  can  it  be  aKenated. 
While  Baptists  glory  in  their  form  of  church 
government — which  recognizes  every  church 
as  a  little  republic  in  itself — they  are  perhaps 
aa  nearly  united  in  their  views  of  the  truths  of 
the  Bible  as  most  other  denominations.  The 
following  Declaration  of  Faith  expresses,  sub- 
stantially, what  Baptists  believe  concerning 
the  topics  mentioned.^ 

*  Tbii  D«oluratioii  of  Faith  was  framed  many  years  ag''  ^v^ 
r.  NewtoD  Brown,  D.  D 


44  C  H  U  R  C  H    M  A  N  U  A  L 


DECLARATION  OF  FAITH. 

I.    OF   THE   SORIPTUEES. 

We  believe  that  tlie  Holy  Bible  wm  writteu 
oj  men  divinely  inspired,  and  is  a  perfect  treas- 
ure of  heavenly  instruction  /  that  it  has  God  for 
its  author,  salvation  for  its  end,'  and  truth  with- 
out any  mixture  of  error  for  its  matter  ;•  that  it 
reveals  the  principles  by  which  God  will  judge 
OS  ;^  and  therefore  is,  and  shall  remain  to  the  end 
of  the  world,  the  true  centre  of  Christian  union/ 
and  the  supreme  standard  by  which  all  human 
conduct,  creeds,  and  opinions  should  be  tried.* 

FlacM  in  the  BibU  where  taught. 

^  2  Tim.  iii.  16,  17.  All  Soripture  is  giyen  by  inspiifttion 
•f  Qod  and  is  profitable  for  docirine,  for  reproof,  for  oorr«e- 
tion,  for  instruction  in  righteousness ;  that  the  man  of  Qtod  mAj 
be  perfect,  thoroughly  furnished  unto  all  oood  works.  Alio, 
8  Pet.  i.  21 ;  2  Saml.  xxiii.  2;  Acts  i.  16;  ui.  21;  John  x.  35; 
Lake  xvi.  29-31;  Ps.  cxix.  Ill ;  Rom.  iii.  1,  2. 

*  2  Tim.  iii.  15, — able  to  make  thee  wiM  unto  salration.  AIm 
1  Pet.  i.  10-12;  Acts  xi  14;  Rom.  i.  16;  Mark  xvi.  16;  John 
▼.  3^-39. 

■  Proverbs  xxx.  5,  6.  Eyery  word  of  God  is  pure, — Add 
thou  not  unto  his  words,  lest  he  reprove  thee,  and  thon  be 
found  a  liar.  Also,  John  xvii.  17;  Rev.  xxii.  18,  19;  Rom.  lit  4. 

*  Rom.  ii.  12.  As  many  as  have  sinned  in  the  law,  shall  b« 
judged  t)j  the  law.  John  xii.  47,  48.  If  any  man  hear  my 
woras — the  word  that  I  have  spoken — the  K&me  shall  judce 
bim  in  the  last  day.  Also,  1  Cor  iy.  3,  4.  Luke  x.  10-16; 
xii.  47-48. 

*  Phil.  iii.  16.  Let  us  walk  in  the  same  rala;  Ut  u  miad 
the  same  thing.  Abo,  Ephes.  iy.  3-6;  PhU.  ii  1,  2;  1  Ow.  L 
10;  1  Pet  iy.  11. 


C  H  U  R  C  H    M  A  N  I'  A  L .  45 


•  1  John  It  1.  Belored  believe  not  ©very  epirit,  but  try  tk« 
spirits  whether  they  are  of  God.  Iwiah  Tiii.  20.  To  th»  Uir 
And  to  the  testimony ;  if  they  speak  not  according  to  tbria  word 
it  is  because  there  is  no  light  in  them.  1  These,  y.  21  FroT*- 
all  things.  2  Cor.  xiii.  5.  Prore  your  own  selves.  Also,  Act* 
xYii.  11;  1  John  ir.  6;  Jude  iii.  5,  Ephes.  ti.  17;  Pi.  cxix.  5^ 
-W    Phil   i.  9-11. 


II.    OF    THE    TRUE    GOD. 

We  believe  that  there  is  one,  and  only  one  liv- 
ing and  true  God,  an  infinite,  intelligent  Spirit, 
whose  name  is  Jehovah,  the  Maker  and  Supreme 
Ruler  of  Heaven  and  Earth  ;^  inexpressibly  glo- 
rious in  holiness,'  and  worthy  of  all  possible  honor, 
confidence  and  love  ;*  that  in  the  unity  of  the  God- 
head there  are  three  persons,  the  Father,  the 
Son,  and  the  Holy  Ghost;*  equal  in  every  divine 
perfection,*  and  executing  distinct  but  harmo- 
nious offices  in  the  great  work  of  redemption.' 

Place*  in  the  Bible  where  taught. 

^  John  iv.  24.  God  is  a  Spirit.  Ps.  cxlvii.  5.  His  under- 
standing is  infinite.  Ps.  liixiii.  18.  Thou  whose  name  alone 
is  JEHOVAH,  art  the  Most  High  over  all  the  earth.  Heb.  iii. 
4;  Rom.  i.  20;  Jer.  x.  10. 

»  Ex.  XT.  11.  Who  is  like  unto  Thee — glorioni  ia  holinew? 
'.»a.  Ti.  3 ;  1  Pet.  i.  15,  16 ;  Rev.  iy.  6-8. 

'  Mark  xii.  30.  Thou  shalt  love  the  Lord  thy  God  with  all 
iky  heart,  and  with  all  thy  soul,  and  with  all  thy  mind,  md 
with  all  thy  strength.  Rev.  iv.  11.  Thou  art  worUiy,  0  Lord 
t«  reoeivs  glory,  and  honor,  and  power:  for  thou  hast  creatM 
all  things,  and  for  thy  pleasure  they  are  and  were  created. 
Mat  x.  37;  Jer,  ii.  12,  13. 

*•  Mat.  xxviii.  19.  Go  ye  therefore  and  teach  all  natioxu 
baptizing  them  in  the  name  of  the  Father,  and  of  the  Sou,  aad 
of  the  Holy  Ghost.  John  xv.  26.  When  the  Comforter  is 
oome,  whom  I  will  send  you  from  the  Father,  even  the  Spirit 
•f  Tmth,  which  prooMdetk  from  the  Father,  h«  thaU  t«i^  o^ 
BM.     1  Cor.  xii  4-6.     1  John  v.  7. 


40  OHUKCH    MANUAL. 


&  Joh3  z.  30.  I  and  mj  F»tber  are  one.  John  t.  17;  ttt, 
*?;  xTii.  6,  10;  Acta  t.  3,  4;  1  Cor.  ii.  10,  11 ,  Phil.  iL  5,  «. 

*  Kphea  ii.  18.  For  throagh  Him  [the  Son]  we  both  hsre 
Ml  acoeM  bj  one  Spirit  nnto  the  Father.  2  Cor.  ziiL  14.  The 
grace  o^ncir  Lord  Jesas  Christ,  and  the  love  of  God,  and  the 
^fommifsioD  of  the  H0I7  Ghost,  be  with  jon  all.  Rer.  l  4,  S 
Comp.  ii.  7. 

III.    OF    THE    FALL    OF    MAN. 

We  believe  that  Man  was  created  in  holinew, 
under  the  law  of  his  Maker  ;^  but  by  voluntary 
transgression  fell  from  that  holy  and  happy 
state;'  in  consequence  of  which  all  mankind  ar« 
now  sinners,*  not  by  constraint  but  choice  ;*  being 
by  nature  utterly  void  of  that  holiness  required 
by"  the  law  of  God,  positively  inclined  to  evil ; 
and  therefore  under  just  condemnation  to  eternal 
ruin,*  without  defence  or  excuse." 

Flace*  in  the  Bible  where  taught. 

^  Gen.  i.  27.  God  created  man  in  his  own  image.  Gkn.  |, 
SI.  And  God  saw  every  thing  that  he  had  made,  and  behold, 
it  waa  very  good.     Eccles.  vii.  29;  Acts  xv.  26;  Gen.  ii.  16. 

*  Gen.  iii.  6-24.  And  when  the  woman  saw  that  the  tree 
was  good  for  food,  aod  that  it  was  pleasant  to  the  eres,  and  a 
tree  to  be  desired  to  make  one  wise ;  she  took  of  the  frnit 
thareof,  and  did  eat;  and  gave  also  anto  her  hnsband  witi 
her,  and  he  did  eat.  Therefore  the  Lord  God  drove  out  the 
man;  and  he  placed  at  the  east  of  the  garden  of  Eden,  Chem- 
bims,  and  a  flaming  sword  which  turned  every  way  to  keep  the 
way  of  the  tree  of  life.     Rom.  v.  12. 

*  Rom.  V.  19.  By  one  man's  disobedience  many  were  made 
■nnera.     John  iii.  6;  Ps.  Ii.  5;  Rom.  v.  15-19;  viii.  7. 

*  Isa.  liii.  6.  We  have  turned,  every  one  to  hia  own  way. 
Qen.  VI.  12.     Rom.  iii.  9-18. 

*  Ephea.  ii.  1-3.  Among  whom  also  we  all  had  oar  conTer- 
aation  in  times  past  in  the  lusts  of  oar  flesh,  fnlfllling  the  4»- 
area  of  the  fleah  and  of  the  mind ;  and  were  by  nainre  the 
thildren  of  wrath  even  aa  othern.     Rom.  i.  18.     For  the  wnth 


OHUKCH     MANUAL.  47 


al  God  ifl  reTeal«d  from  heaven  against  all  nngodlineas  and  mm- 
righteoaaness  of  men,  who  hold  the  truth  in  nnhghteoasaeM. 
Eom.  L  32;  u   1-16;  Gal.  iii.  10;  Matt.  xi.  15. 

•  Ei.  XTiii.  19,  20.  Yet  say  ye.  Why?  doth  not  the  Bon  bear 
the  iniqaity  of  the  father  ? — the  sonl  that  sinneth  it  shall  die. 
The  son  shall  not  bear  the  iniquity  of  the  father,  neither  shall 
the  father  bear  the  iniquity  of  the  son ;  the  riehteousness  of 
the  righteous  shall  be  upon  him,  and  the  wickedness  of  the 
wicked  shall  be  upon  hun.  Rom.  i.  20.  So  that  they  ar« 
without  excuse.  Rom.  iii.  19.  That  every  mouth  may  fa* 
stopped  and  all  the  world  may  become  guilty  before  God.  GaL 


IV.    OF   THE    WAY    OF    SALVATION. 

We  believe  that  the  salvation  of  sinners  it 
wholly  of  grace  ;*  through  the  Mediatorial  office! 
of  the  Son  of  God ;'  who  by  the  appointment  of 
the  Father,  freely  took  upon  him  our  nature,  yet 
without  sin  ;•  honored  the  divine  law  by  his  per- 
sonal obedience,*  and  by  his  death  made  a  full 
atonement  for  our  sins;'  that  having  risen  from 
the  dead,  he  is  now  enthroned  in  heaven  ;*  and 
uniting  in  his  wonderful  person  the  tenderest 
lympathies  with  divine  perfections,  he  is  every 
way  qualified  to  be  a  suitable,  a  compassionate, 
and  an  all-sufficient  Saviour.^ 

Places  in  the  Bible  vehere  tav,ght. 

1  £ph.  ii.  5.  By  grace  ye  are  saved.  Matt,  xriii.  11 ;  1  Joha 
iv.  10;  1  Ck)r.  iii.  5-7;  Acts.  xt.  11. 

'  John  iii.  16.  For  God  so  loved  the  world  that  he  gave  kk 
cml^  begotten  Son,  that  whosoever  believeth  in  him  should  &•( 
^nsh,  but  have  everlasting  life.  John  i.  1-14;  Heb.  iv.  14; 
di-  24. 

»  Phil.  ii.  6,  7.  Who  being  in  the  form  of  Gkid,  thought  h 
not  robberj  to  be  equal  with  God ;  but  made  hiaojeli  of 
no    reputation,  and  took    upon   him  the  form   of  a   Mrramt, 


*8  OHUROH    MANUAL 


and  wft8  mMl«  in  th«  liktness  of  men.  Heb.  ii.  •,  li;  S  Cor 
r.  21. 

«  Iml  xlii.  21.  Th«  Lord  is  well  pleased  for  hi«  ridftteousaes': 
Mtkt :  he  will  macnifj  the  law  ana  make  it  honornbU.  Phil, 
ii.  8;  Gal.  ir.  4,  5;  Eom.  iii.  21. 

^  Isa.  liii.  4,  5.  He  was  wonnded  for  oar  transgresnons,  b« 
waa  bmiaed  for  oar  iniquities;  the  chastisement  of  oar  peac« 
was  apon  him ;  and  with  his  sbripes  we  are  healed.  Mati  xz 
38;  Bom.  iv.  25;  iii.  21-26;  1  John  if.  10;  ii.  3;  1  CJor.  it 
1-3;  Heb.  ix.  13-15. 

*  Heb.  L  8.  Unto  the  Son  he  saith,  th^  throne,  0  Qod,  is  foi 
•rer  and  ever.     Heb.  i.  3 ;  riii ;  1 ;  Col.  iii.  1-4. 

^  Heb.  rii.  25.  Wherefore  he  is  able  also  to  sare  them  to  th« 
Btmost  that  oome  anto  Qod  bj  him,  seeing  he  erer  lireth  t« 
make  interceseion  for  them.  Col.  ii.  9.  For  in  him  dwelleth 
all  the  fallneee  of  the  Qodhead  bodUy.  Heb.  ii.  18.  In  that 
ke  himself  kath  suffered,  being  tempted,  he  is  able  to  gncooi 
them  that  are  tempted.     Heb.  vii.  26;  Pa  Ixixix.  19;  Ps.  xIt 


V.   OF   JUSTIFICATION. 

We  believe  that  the  great  Gospel  blessing 
which  Christ*  secures  to  sucn  as  believe  in  him  ii 
Justification ;'  that  Justification  includes  the  par- 
don of  sin,*  and  the  promise  of  eternal  life  on 
principles  of  righteousness  ;*  that  it  is  bestowed, 
not  in  consideration  of  any  works  of  righteous- 
ness which  we  have  done,  but  solely  through 
faith  in  the  Redeemer's  blood;'  by  virtue  of 
which  faith  his  perfect  righteousness  is  freely  im- 
puted to  us  of  God  ;•  that  it  brings  us  into  a  stat« 
of  most  blessed  peace  and  favor  with  Qod,  and 
•ecnree  every  other  blessing  needful  for  time  and 
•temity.' 

.  Flaeea  in  the  BibU  u)her*  taught. 
^  John  i  16.  Of  hii  fallness  hare  all  we  reeeired.  Eph.  iiL  • 
'  A«li  xiiL  89.    Bj  him  all  that  beliere  ar«  j«f4ifi«4  frMt  •! 
things.     Im.  iii.  11,  12;  Rom.  yiii.  1. 


UBCHMANUAL.  #• 


\ 


•  &om.  T.  9.  B«iiig  jnstified  by  his  blood,  we  shall  be  «i»t«»o 
from  wrath  through  him.  Z«ch.  ziii.  1 ,  Matt.  ix.  6;  Act*  z.  43 

•  Bom.  T.  17.  Thev  which  receiye  the  abundance  of  era*;*- 
and  of  the  gift  of  righteoasness  shall  reign  in  life  by  one,  JesQf 
ChriBi.     Titug  iii.  5,  6;  1  Pet.  iii.  7;  1  John  ii.  25;  Rom  v.  21. 

'  Bom.  IT.  4,  5.  Now  to  him  that  worketh  is  the  reward  nol 
reckoned  of  grace,  but  of  debt.  But  to  him  that  worketh  not, 
but  belioveth  on  him  that  jostifieth  the  ungodly,  hiB  faith  ie 
ronntMi  for  nghteouanesa.     Bom.  ▼.  21;  vi.  23;  Fhil.  iiL  7-9 

•  Bom.  V.  19  By  the  obedience  of  one  shall  many  b«  made 
righteous.     Bom.  iii.  24-28;  It.  23-25;  1  John  ii.  12. 

^  Bom.  ▼.  1,  2.  Being  justified  by  faith,  we  have  peace  with 
God,  through  our  Lord  Jesus  Christ;  by  whom  also  we  havp 
aocesi  by  faith  into  this  grace  wherein  we  stand  and  rejoice  ib 
hope  of  the  glory  of  God.  Bom.  t.  3.  We  glory  in  tribula 
tioni  also.  Bom.  y.  11.  We  also  joy  in  God.  1  Cor  i  30.  SI 
Matt.  Ti.  33 ;  1  Tim.  ir.  8. 


TI.  OF  THE  FEEENES8  OF  SALVATION. 

We  belieye  that  the  blessings  of  salvation  are 
made  free  to  all  by  the  Gospel;^  that  it  is  the 
immediate  duty  of  all  to  accept  them  by  a  cor- 
dial penitent  and  obedient  faith;'  and  that  no- 
thing prevents  the  salvation  of  the  greats,  sin- 
Qer  on  earth,  but  his  own  inherent  depravity  and 
voluntary  rejection  of  the  Gospel;'  which  rejec 
tion  involves  nim  in  an  aggravated  condemna- 
uon.* 

Placi*  m  the  Bible  vihere  taught. 

'  Isa.  W  1  Ho  every  one  that  thirsteth,  come  ye  to  the 
(raten.  Bev.  xiii.  17.  Whosoever  will,  let  him  take  the 
vaier  of  life  freely.     Luke  xiv.  17. 

'  Bern.  zvL  26.  The  Gospel — according  to  the  commandment 
•€  the  everlasting  Gk>d,  made  known  to  all  nations  for  the  obA 
4mbo«  of  faith.     Mark  i.  15      Bom.  i.  15-17. 

'  Joka  V.  40.     Ye  will  not  come  to  me,  that  ye  might  hav« 
Life.     Matt  zziii.  37;  Bom.  ix.  32;  Prov  i.  24;  Aeti  zui  4A 
5 


60  CHURCH     MANUAL. 


*  John  iii.  19.  And  this  it  the  condemnation,  that  li^t  is 
Qome  mW  th«  world,  and  men  loved  darkness  rather  than  ligki 
becaase  their  deeds  were  eyil.  Matt.  xi.  20,  Lake  xix.  27;  S 
Tbeas.  i.  R 


VII.    OF    GRACE    IN    REGENERATIOli. 

We  believe  that  in  order  to  be  saved,  sinnf  ■■ 
must  be  regenerated,  or  born  again  ;^  that  regeL 
eration  consiflts  in  giving  a  holy  disposition  to 
the  mind ;'  that  it  is  effected  in  a  manner  above 
our  comprehension  by  the  power  of  the  Holy 
Spirit,  in  connection  with  Divine  truth,*  so  as  tc 
secure  our  voluntary  obedience  to  the  Grospel;* 
and  that  its  proper  evidence  appears  in  the  noly 
fruits  of  repentance,  and  faith,  and  newness  of 


Places  in  the  Bible  where  taught. 

1  John  iii.  3.  Verily,  verily,  I  say  unto  tliee,  except  a  man  b« 
born  again,  he  cannot  see  the  kingdom  of  God.  John  iii.  6,  7. 
1  Cor.  1.  14 ;  Rev.  viii.  7-9 ;  xii.  27. 

*  2  Cor.  V.  17.  If  any  man  be  in  Christ,  he  is  »  new  creature 
Eb.  XXI vi.  26;  Deut.  xix.  6;  Rom.  ii.  28,  29;  y.  5;  1  John  iv  7 

•  John  iii.  8.  The  wind  bloweth  where  it  listeth,  and  thi  a 
hearest  the  sound  thereof,  but  canst  not  tell  whence  in  com*-', 
and  whither  iteoeth;  so  is  every  one  that  is  born  of  the  Spir' 
John  i.  13.  Which  were  born,  not  of  blood,  nor  of  the  will  of 
the  flesh,  nor  of  the  will  of  man,  but  of  (Jod.  James  i.  16-18 
Of  his  own  will  begat  he  us  with  the  word  of  truth.  1  Cor.  i 
10;  Phil.  ii.  13. 

*  1  Pet.  i.  22-25.  Ye  have  purified  your  souls  by  obeying 
the  truth  through  the  Spirit.  1  John  t.  1.  Whoeoever  b»- 
tieveCi  that  Jetus  is  the  Christ  is  born  of  God.  Eph.  iv.  20-24; 
Col.  ill.  9-11. 

•  Eph.  V.  9.  The  fruit  of  the  Spirit  is  in  ail  Roodneaa,  and 
nghteousness  and  truth.  Rom.  viii.  9 ;  Gftl.  v.  16-23 ;  Epk.  iii 
lf-21.  Matt.  iii.  8-10;  vii.  20;  1  John  v.  4.  18. 


C  H  U  R  C  H    M  A  N  U  A  L  .  51 


VIII.    OF    REPENTANCE   AND    FAITE. 

We  believe  that  Repentance  and  Faith  are 
sacred  du-ties,  and  also  inseparable  graces, 
wrought  in  our  souls  by  the  regenerating  Spini 
of  God/  whereby  being  deeply  convinced  of  out 
^uilt,  danger  ana  helplessness,  and  of  the  way  of 
salvation  oy  Christ,'  we  turn  to  God  with  un- 
feigned contrition,  confession,  and  supplication 
for  mercy;*  at  the  same  time  heartily  receiving 
the  Lord  Jesus  Christ  as  our  Prophet,  Priest  and 
King,  and  relying  on  him  alone  as  the  only  and 
all-sufficient  Saviour.* 

Places  in  the  Bible  where  taught. 

1  Mark  i.  15  Repent  ye,  and  believe  the  Gospel.  Act«  xi. 
18.  Then  hath  God  also  to  the  Gentiles  granted  repentance 
unto  life  Ephes.  ii.  8.  By  grace  ye  are  saved,  throneh  faith; 
and  that  not  of  yourselves;  it  is  tne  gift  of  God.  1  John  t.  i 
Whosoever  believeth  that  Jesus  in  the  Christ,  is  born  of  God. 

>  John  ivi.  8.  He  will  reprove  the  world  of  sin,  and  of  right 
•ionsness,  and  of  judgment.  Acta  ii.  37,  38.  They  were  pricked 
in  their  heart,  and  said — Men  and  brethren,  what  shall  we  do? 
Then  Teter  said  unto  them,  Repent,  and  be  baptized  every  oof 
of  yon  in  the  name  of  Jesus  Christ  for  the  remission  of  yon. 
ans.     Acts  ivi.  30.  31. 

»  Luke  iviii.  13.  And  the  publican — smote  UDon  hu  brea«i 
»ying.  God  be  merciful  to  me  a  sinner.  Lojce  iv.  18-21 
Tames  iv    7-10;  2  Cor.  vii.  11;  Rom.  x.  12,  13;  Pi.  Ii. 

*  Rom.  X.  9-11.  If  thoa  shalt  confess  with  thy  moath  ih« 
Lord  Jesus,  and  shalt  believe  in  thy  heart  that  God  hath  raJM^ 
him  from  the  dead,  thou  shalt  be  s&ved.  Acta  iii.  22,  23.  He^ 
V.  14,  Pi.  ii.  6,  Heb.  i.  8;  viii.  25;  2  Tim.  i.  12. 


IX.    OF   (JOD  8    PUSPOBE    OP    GRACE. 

We  believe  that  Election  is  the   etern&l  pur- 


52  CHURCH     MANU*.^. 


pofe  of  God,  according  to  which  ht  graciously 
regenerates,  sanctifies,  and  saves  sinners;*  that 
being  perfectly  consistent  with  the  free  agency 
of  man,  it  comprehends  all  the  means  in  connec- 
tion with  the  end ;'  that  it  is  a  most  glorious  dis- 
play of  God's  sovereign  goodness,  being  infinitely 
free,  wise,  holy  and  unchangeaole ;'  that  it  utterly 
excludes  boasting,  and  promotes  humility,  love 
prayer,  praise,  trust  in  God,  and  active  imitation 
of  his  free  mercy  :*  that  it  encourages  the  use  of 
means  in  the  highest  degree  ;•  that  it  may  be  as- 
certained by  its  effects  in  all  who  truly  believ« 
the  Gospel ;"  that  it  is  the  foundation  of  Christian 
Msurance ;'  and  that  to  ascertain  it  with  regard 
to  ourselves  demands  and  deserves  the  utmost 
diligence." 

Flaee*  in  the  £ibU  uhere  tatight. 

i  2  Tim  i.  8.  9.  B«  not  tlkon  therefor*  ashamed  of  the  teiti- 
aoDj  of  our  Lord,  nor  of  me  his  prisoner;  bat  be  thon  par- 
taker of  the  afflictions  of  the  Gbspel,  according  to  the  i>ower  of 
God;  who  hath  sayed  ns  and  called  as  with  an  holj calling,  not 
according  to  oar  works,  bat  according  to  his  own  parpose  and 
grace,  which  was  given  as  in  Christ  Jesns  before  the  world  be- 
?an  Eph  i.  5-14;  1  Pet.  i.  1,  2;  Rom.  xi.  5,  6;  John  xt.  16; 
1  John  iT.  19 ;  Hos.  xii.  9. 

'  2  7hess.  ii.  13,  14.  Bat  we  are  boand  to  give  tixanke  al 
ways  to  God  for  yon,  brethren  beloved  of  the  Lord,  becaase 
God  hath  from  the  beginning  chosen  yon  to  salvation,  throagh 
saKctification  of  the  Spirit,  and  belief  of  the  trath ;  whereanto 
he  called  yoa  by  oar  Gospel,  to  the  obtaining  of  the  elory  of 
•ar  Lord  Jesas  Christ.  Acts  xiii.  48;  John  z.  16;  Matt,  xx 
16;  Acts  XV.  14. 

*  Ex.  xxxiii.  18,  19.  And  Moses  said,  I  beseech  thee,  show 
■e  thy  glory.  And  He  said,  I  will  cause  all  my  goodness  te 
MM  Mfore  thee,  and  I  will  proclaim  the  name  of  the  Lord  be- 
lore  thee,  and  will  be  graoioas  to  whom  I  will  be  graoioas,  and 
will  show  merov  on  whom  I  will  show  meroy.  Matt.  xx.  l-S 
[s  it  not  lawful  for  me  to  do  what  I  will  with  my  own  7  Is  thiM 
aye  evil  becar.se  I  am  good?     Ephes.  I  U;  Rom.  ix.  23  34 


CHUECHMA.NUAL.  5:' 

Jer.  xxxi.  3;  Eom.  xi.  28,  29;  James  i.  17,  18.  2  Tiai    l  •• 
KoBL  xi.  32-56 

•  1  Cor.  It.  7.  For  who  maketh  thee  to  differ  frt>m  aaether? 
and  what  haet  thon  that  thou  didst  not  receire  7  Now  if  tkon 
(iidst  receiye  it,  whj  dost  thoa  glorj  as  if  thoa  had«t  not  r» 
wired  it  ?  1  Cor.  L  26-31 ;  Rom.  iii.  27  ;  ii.  16  ,  Col.  iii.  12 ,  1 
Cor.  iu  5-7;  it.  10,  1  Pet.  t.  10;  Acts  i.  24  ;  1  Thess.  ii.  13, 
1  Pet.  ii.  9 ;  Loke  xriii.  7  ;  John  it.  16 ;  Ephes.  i.  16 ;  1  Theas 
ii   12 

'  2  Tim.  ii.  10.  Therefore  I  endure  all  things  tor  the  ele«u' 
lake,  that  they  also  maj  obtain  the  salvation  which  is  in  Christ 
Jesus  with  eternal  glory.  1  Cor.  ii.  22.  I  am  made  all  xhin.^ 
to  all  men,  that  I  might  by  all  means  save  some.  Eom.  Tiu. 
28-30;  John  yi.  37-40;  2  Pet.  i.  10. 

•  1  Thess.  i.  4-10.  Knowing,  brethren  beloved,  your  ele« 
tion  of  God  ;  for  our  Gospel  came  unto  you,  not  in  word  oaly, 
but  in  power,  and  in  the  Holy  Ghost,  and  in  much  assuranea, 
•t«. 

T  Bom.  viii.  28-30.  Moreover,  whom  he  did  predestinate, 
them  he  also  called,  and  whom  he  called  them  he  also  josti£ed, 
and  whom  he  justified  them  he  also  glorified.  What  shall  we 
then  say  to  these  things ;  If  God  be  for  us,  who  can  be  against 
as?     Is*,  ilii.  16;  Rom.  li.  29. 

•  2  Pet.  i.  10,  11.  Wherefore  the  rather,  brethren,  give  dlli- 
eenee  to  make  your  calling  and  election  sure  ;  for  if  ye  do  these 
&ings,  ye  shall  never  fall ;  for  so  an  entrance  shall  be  minis- 
tered unto  yon  abundantly  into  the  everlasting  kingdom  of 
tur  Lord  and  Saviour  Jesus  Christ.     Phil.  iii.  12;  Heo.  ti.  11 

X.    OF    8ANCTIFICATI0N. 

We  believe  that  Sanctification  is  the  proeec* 
by  which,  according  to  the  will  of  God,  we  art 
made  partakers  of  nis  holiness  ;^  that  it  is  a  pro- 
gressive work ;'  that  it  is  begun  in  regeneration ; 
and  that  it  is  carried  on  in  the  hearts  of  believen 
by  the  presence  and  power  of  the  Holy  Spirit, 
the  Sealer  and  Comforter,  in  the  continual  use  of 
the  appointed  means — especially,  the  word  of 
Qod,  self-examination,  self-denial,  watchfrdnase 
and  prayer.* 


04  C  H  U  R  C  H    M  A  N  U  A  L  . 


Flae«4  in  the  Bible  where  taught. 

^  ThMi.  iT.  3.  For  this  is  the  will  of  Ood,  even  joar  uuieti& 
MtioD.  1  Then.  t.  23.  And  the  rerr  God  of  p«M«  MnoMfj 
fou  wholly.     2  Cor.  rii.  1 ;  liii.  9 ;  Ep&es.  i  4. 

'  ProT.  ir.  18.  The  t>»th  of  the  just  is  as  the  shinint  light 
which  shineth  more  ana  more  unto  the  perfect  day  2  Cor.  ii; 
18;   Heb.  Ti.  1  ;  2  Pet.  i.  5-8;  Phil.  iii.  12-16 

•  John  ii.  29.  If  ye  know  that  he  [God]  is  righteous,  ye  know 
that  •'^«iT  one  that  doeth  righteousnesa  is  born  of  him.  Rom. 
riii.  5.  Thej  that  are  after  the  flesh,  do  mind  the  things  of  the 
iesh  ;  bat  they  that  are  after  the  Spirit  the  things  of  the  Spirit 
John  iii.  6 ;  Phil.  i.  9-11 ;  Ephes  i.  13,  14. 

*  Phil.  ii.  12,  13.     Work  oat  yoar   own  salvation  with  feai 
and  trembline,  ftr  it  is  Gh>d  which  worketh  in  you  both  to  will 
and  to  do,  of  li«  cood  pleasare.     Ephes.  ir.  11, 12 ;  1  Pet.  ii.  2 
2  Pet.  iii.  18;  2  Cor.  xiii.  5;  Lake  li.  35;  ii.  23;  Matt.  ix>i 
41  ;  EphM.  Ti.  18 ;  ir.  30. 


XI.    OF    THE    PERSEVERANCE    OF   SAINTS. 

We  believe  that  such  only  are  real  believei  tj» 
endure  unto  the  end-/  that  their  persevering  At- 
tachment to  Christ  is  the  grand  mark  which  di»- 
tinguishes  them  from  superficial  professors ;"  thai 
a  special  providence  watches  over  their  welfare ,-3 
and  they  are  kept  by  the  power  of  God  throng' 
faith  unto  salvation.* 

Flaeet  m  the  BihU  uhtre  taiight. 

*  John  Tiii,  31.  Then  said  Jesus — If  ye  eontinne  in  m? 
word,  then  are  ye  my  disciples  indeed.  1  John  ii.  27,  28 ;  in. 
•  ;  T.  18. 

*  1  Joht  ii.  19.  They  went  out  from  us,  bat  they  ww  not 
of  at ;  for  if  they  had  been  of  us,  they  woald  no  aonbt  hay* 
•ontinued  with  us;  but  they  went  out  that  it  might  be  made 
BAnifest  that  they  were  not  all  of  us.  John  xiii.  18 ;  Kati  xiii 
80,  21 ;  JohQ  vi   66-69 ;  Job  ivii.  9 

SRom.  Tiii.  28      And  we  know  that  all  things  work  together 


CHURCH     MANUAL.  55 


for  good  nnto  them  that  lore  Qod,  to  them  who  are  ih«  called 
aoeordiing  to  his  parpoM.  Matt.  ri.  30-33;  Jer.  zzxii.  40;  Pa. 
cxxi.  3;  xci.  11,  12. 

*  Phil.  i.  6.  He  who  hath  begun  a  good  work  in  jon,  wiU 
perform  it  until  the  day  of  Jesus  Christ.  Phil.  ii.  12,  13  ;  Jod* 
24.  25  ;  Heb   i.  14  ;  2  Kings  yi.  16;  H*b   xiii.  5  ;  1  John  !▼.  4. 

yri.     OF    THE     HARMONY     OF    THE    LAW    AND    TH 
GOSPEL. 

We  believe  that  the  Law  of  God  is  the  eternal 
and  unchangeable  rule  of  his  moral  government ;' 
that  it  ia  holy,  just,  and  good  ;*  and  that  the  ina- 
bility which  the  Scriptures  ascribe  to  fallen  men 
to  fulfill  its  precepts,  arises  entirely  from  theii 
love  of  sin  :*  to  deliver  them  from  which,  and  to 
restore  them  through  a  Mediator  to  unfeigned 
obedience  to  the  holy  Law,  is  one  great  en,a  of 
the  Gospel,  and  of  the  Means  of  Grace' connected 
with  the  establishment  of  the  visible  church.* 

Placet  in  the  Bible  tehere  tatight. 

^  Rom  iii.  31.  Do  we  make  Toid  the  law  through  faith  7  God 
forbid.  Yea,  we  establish  the  law.  Matt.  t.  17 ;  Luke  xvi.  17  , 
Rom.  iii.  20  ;  ir.  15. 

'  Rom.  rii.  12.  The  law  is  holj,  and  the  oommandment 
holy,  and  just,  and  good.  Rom.  rii.  7, 14,  22 ;  Gal.  iii.  21  ;  Pa. 
.  !xix. 

'  Rom.  Tiii.  7,  8.  The  carnal  mind  is  enmity  against  Qod  • 
for  it  is  not  subject  to  the  law  of  God,  neither  indeed  can  be 
So  then  they  that  are  in  the  flesh  cannot  please  God  Josh 
xxiT.  19  ;  Jer.  xiii.  23  ;  John  yi.  44  ;  y.  44. 

*  Rom.  yiii.  2,  4.  For  the  law  of  the  Spirit  of  Life  in  Christ 
Jesus  hath  made  me  free  from  the  law  of  sin  and  death.  For 
what  the  law  eould  not  do,  in  that  it  was  weak  through  the 
flesh,  God  sending  his  own  Son  in  the  likeness  of  sinfulflesh 
and  for  sin,  condemned  sin  in  the  flesh ;  that  the  righteousness 
of  the  law  might  be  fulfilled  in  us,  who  walk  not  after  the  flesh 
but  after  the  Spirit.  Rom.  x.  4  ;  1  Tim.  i.  5 ;  Heb.  viii  10 
Jnde  20,  21     Heb   xii  14  ;  Matt  lyi.  17.  18;  1  Cor.  xiL  28 


CHURCH    MANUAL 


ZIII.    OF   ▲   GOSPEL    CHUROH. 

We  believe  that  a  visible  church  of  Christ  is  a 
congregation  of  baptized  believers/  associated  by 
covenant  in  the  faith  and  fellowship  of  the  Gos- 
pel ;'  observing  the  ordinances  of  Ohnst  ;*  governed 
oy  his  laws  ;*  and  exercising  the  gifts,  rights,  and 
privileges  invested  in  them  by  his  word;'  that  its 
oaly  scriptural  officers  are  Bishops  or  Pastors  and 
Deacons,*  whose  qualifications,  claims  and  dutiei 
are  defined  in  the  Epistles  to  Timothy  and  Titus. 

Place*  in  the  Bible  where  iav<iht. 

'  1  Cer.  i.  1-13.  Paul — unto  the  church  of  God  which  ii  at 
Corinth. — Is  Christ  divided  ?  Waa  Paul  crucified  for  you  ?  Or 
were  je  baptiied  in  the  name  of  Paul  ?  Matt.  xTiii.  17  ;  Aoti 
T  11  ;  .Tiii.  1 ;  li.  31 ;  1  Cor.  iy.  17  ;  xiv.  23  ;  3  John  9  ;  1  Tim. 
ui.  5. 

*  Acts  ii.  41,  42.  Then  they  that  glftdlj  received  his  word 
were  baptized ;  and  the  same  day  there  were  added  to  thera 
about  three  thousand  souls.  2  Cor.  viii.  5.  Thev  first  gave  theij 
ownselves  to  the  Lord,  and  unto  us  by  the  will  of  Qoa.  Acts,  ii 
47 ;   1  Cor   V.  12,  13. 

'  1  Cor.  xi.  2.  Now  I  praise  you,  brethren,  that  ye  remem- 
ber me  in  all  things,  and  keep  the  ordinances  as  I  delivered 
hem  unto  you.  2  Thess.  iii.  6  ;  Rom.  ivi.  17-20 ;  1  Cor.  ii 
2'6;  Matt,  xviii.  15-20;  1  Cor.  v.  6;  2  Cor.  ii.  7;   1  Cor.  iv.  11 

*  Matt,  xxviii.  20.  Teaching  them  to  observe  all  things  what 
soever  I  have  commanded  you.  John  xiv.  15  ;  iv.  12;  1  John 
Iv.  21;  John  xiv.  21 ;  1  Thesa.  iv.  2 ;  2  John  6 ;  Gal.  vi.  2.  AIj 
the  Epistles. 

^  Ephcs.  iv.  7.  Unto  everr  one  of  us  is  given  grace  accord- 
ing to  the  measure  of  the  gift  of  Christ.  1  Cor.  xiv.  12,  Seek 
that  ye  may  excel  to  the  edifying  of  the  church.  Phil.  1  27. 
That  I  may  hear  of  your  affairs,  that  ye  stand  fast  in  one  fovnt, 
with  one  mind,  striving  together  for  the  faith  of  the  Go«p«i.  1 
C#r.  lii.  14. 

■  Phil.  i.  1.  With  the  fiiahops  and  Deaooos.  Aeti  xiT.23; 
XV.  22;  1  Tim.  iii. ;  Titus  i. 


CHUKCHMANDAL.  57 


IIT.    OF   BAPTISM    AND    THE    LORD  8    8UPPE». 

We  believe  that  Christian  Baptism  is  the  im- 
mersion in  water  of  a  believer/  into  the  name  of 
the  Father,  and  Son,  and  Holv  Ghost:'  to  show 
forth  in  a  solemn  and  beautiful  emblem,  our  faith 
In  the  crucified,  buried,  and  risen  Saviour,  with 
its  effect,  in  our  death  to  sin  and  resurrection  to 
a  new  life;*  that  it  is  pre-requisite  to  the  privi- 
leges of  a  church  relation ;  ana  to  the  Lord's  Sup- 
per,* in  which  the  members  of  the  church  by  the 
sacred  use  of  bread  and  wine,  are  to  commemo- 
rate together  the  dying  love  of  Christ ;'  preceded 
always  by  solemn  self-examination.' 

Place*  in  the  Bible  •where  taught. 

*  Acta  viii.  36-39.  And  the  eunnch  said,  See,  here  u  water 
what  doth  hinder  me  to  be  baptised  ?  And  Philip  said.  If  thon 
believest  with  all  thj  heart  thou  mayest.  And  they  went  down 
into  the  water,  both  Philip  and  the  eunnch,  and  he  baptised 
him.  Matt.  iii.  5,  6.  John  iii.  22,  23;  iv.  1,  2:  Matt,  iiviii.  19: 
Mark  xvi.  16  :  Acts  ii.  38  ;  viii.  12 ;  xvi.  32-34 ;  iviii.  8. 

'  Matt,  zxyiii.  19.  Baptising  them  in  the  name  of  the  Fath 
ar,  and  «f  the  Son,  and  of  the  Holy  Qhost.  Acta  z.  47,  48 
Gal.  iii.  27,  28. 

*  Eom.  ri.  4.  Therefore  we  are  buried  with  him  by  baptuoi 
into  death ;  that  like  as  Christ  was  raised  from  the  dead  by  the 
glory  of  the  Father,  even  so  we  also,  should  walk  In  newness 
of  Ufe.     Col.  ii.  12 :  1  Pet.  iii.  20,  21.     Acts  iiii.  16. 

*  Acts  ii.  41,  42.  Then  they  that  gladly  received  his  word 
were  baptised,  and  there  were  added  to  them,  the  &ame  day, 
about  three  thousand  souls.  And  they  continued  steadfastly 
in  the  Apostles'  doctrine  and  fellowship,  and  in  breakine  of 
»read,  and  in  prayers.    Matt,  zzviii.  19, 20.   Acts,  and  Epistles 

*  1  Cor.  zi.  26.  As  often  as  ye  eat  this  bread  and  drink  this 
enp,  ye  do  show  the  Lord's  death  till  he  come.  Matt.  zzvi.  2€ 
-29.     Mark  xiv.  2^25.     Luke  xzii.  14-20. 

*  1  Cor.  zi.  28.  But  let  a  man  examine  himself,  and  w  lat 
bim  eat  of  that  bread  and  drink  of  that  cap.  1  Cor.  v.  1,  •; 
X.  3-32 :  xi.  17-32.     John  vi.  26-71. 


58  OHURCH     MANUAL. 


XV.    OF   THE   CHRISTIAN    SABBATH. 

We  believe  that  the  first  day  of  the  week  i* 
the  Lord's  Dav,  or  Christian  Sabbath;^  and  !■  to 
be  kept  sacred  to  relicious  purposes,'  by  abstain- 
ing from  all  secular  laoor  and  sinful  recreations  ,•* 
bv  the  devout  observance  of  all  the  means  of 
grace,  both  private*  and  public ;'  and  by  prepara- 
tion for  that  rest  that  remaineth  for  the  people 
of  God." 

Flacei  in  the  £ible  tohere  taught. 

1  Aeti  XX.  7.  Oa  the  firgt  day  of  the  week,  when  the  <ii8<n 
ttlei  e&me  together  to  break  bread,  Paal  preached  to  tht»m 
G«ii.  ii.  3;  Col  ii.  16,  17;  Mark  ii.  27;  John  xx.  19;  1  Cor 
xTi.  1,  2. 

*  Ex.  XX.  8  Remember  the  Sabbath  Day,  to  keep  it  holy 
Rey.  i.  10.  I  waa  in  the  Spirit  on  the  Lord'B  Day.  Ps.  oxvm. 
24.  Thifl  is  the  day  which  the  Lord  hath  made  :  we  will  rejoio* 
and  be  glad  in  it. 

*  Isa.  Iriii.  13,  14.  If  thou  tura  away  thy  foot  from  the  Sab^ 
bath,  from  doinc  thy  pleasure  on  my  holy  day ;  and  oall  the 
Sabbath  a  delight,  the  holy  of  the  Lord  honorable  ;  and  shalt 
honor  him,  not  doing  thine  own  ways,  nor  finding  thine  own 
pleasure,  nor  speaking  thine  own  words ;  then  shalt  thou  de- 
light thyself  in  the  Lord,  and  I  will  cause  thee  to  ride  upon 
'^h«  high  places  of  the  earth,  and  feed  thee  with  the  heritage  of 
laoob      isa.  Ivi.  2-«. 

*  Pa  oxTui.  15.  The  Toioe  of  rejoicing  and  salration  is  in 
the  tabernacles  of  the  righteous. 

*  Heb.  x.  24,  25.  Not  forsaking  the  assembling  of  yonnelTac 
together,  as  the  manner  of  some  is.  Acts  xi.  26.  A  whole  year 
they  assembled  themselves  with  the  church,  and  taught  muck 
people.  Acts  xiii.  44.  The  next  Sabbath-day  cams  almost  the 
whMe  city  together  to  hear  the  word  of  God.  Ler.  xiz.  SO;  Ex. 
xlri  8     Luke  ir.  16 ;  Acta  xyii  2,  3 ;  Ps.  uvi.  8 ;  IzxzTii  8. 

*  Heb.  IT.  3-11  Let  us  labor  therefore  to  entar  into  thai 
rest 


UKOH     MANUAL.  50 


XVI.    OF   OIYIL    GOVERNMENT. 

We  believe  that  Civil  Government  is  of  Divine 
appointment,  for  the  interests  and  good  order  of 
numan  society;^  and  that  magistrates  are  to  b 
prayed  for,  conscientiously  honored,  and  obeyed , 
except  only  in  things  opposed  to  the  will  of  onj 
Lord  Jesus  Christ,*  who  is  the  only  Lord  of  tht 
conscience,  and  the  Prince  of  the  kings  of  tlw 
sarth.* 

I*lacet  in  the  Bible  where  taught. 

'  Rom.  xiii.  1-7.  The  powers  that  be  are  ordained  of  Gk>4 
For  mlers  are  not  a  terror  to  good  works,  but  to  the  %ril 
Deut.  ivi.  18  ;  2  Sam.  xiiii.  3  ;  Ex.  xviii.  23 ;  Jer.  xxx.  21. 

*  Matt.  xxii.  21.  Render  therefore  unto  Caesar  the  thinci 
that  are  Caesar's,  and  anto  God  the  things  that  are  Qod^ 
Titus  lii.  1 ;  1  Pet.  ii.  13 ;  1  Tim.  ii.  1-8. 

»  Acts  V.  29.  We  ought  to  obey  God  rather  than  man. 
Matt.  x.  28.  Fear  not  them  which  kill  the  bodj,  but  are  not 
ftble  to  kill  the  soul.  Dan.  iii.  15-18;  vi.  7-10;  Acta  i? 
lS-20. 

*  Matt,  xxiii.  10.  Te  have  one  Master,  eren  Christ.  Rom 
ciT.  4.  Who  art  thon  that  jud^est  another  maa's  servants 
R.«»v.  xii.  16.  And  he  hath  on  his  vesture  and  on  his  thigh  ki 
s*me  written,  KING  OF  KINGS,  AND  LORD  OF  LOKDU 

'.    Ixiii.  11  ;  Pi.  u;  Rom.  liv.  9-13. 


XVII.    OF   THE    RIGHTEOUS   AND    THE    WICKEI*. 

We  believe  that  there  is  a  radical  and  esaeQ^ 
tiai  difference  between  the  righteous  and  the 
wicked;*  that  such  only  as  through  faith  are  jus- 
tified in  the  name  of  the  Lord  Jesus,  and  sancti- 
fied by  the  Spirit  of  our  God,  are  truly  righteoua 
in  hifl  esteem ;'  while  all  such  as  continue  in  im- 
penitence and  unbelief  are  in  his  sight  wicked, 


60  CHURCH     MAMUAl.. 


and  under  the  curse ;'  and  this  diBtmctioD  holdi 
among  men  both   n  and  after  death/ 

Piaca  in  th4  BxbU  toktr*  taughL 

>   Mai.  iii.  18.     Ye  shall  diBoern   between  the  nghUoai  and 
the  wicked  :  between  him  that  serveth  Qod  and  him  that  aerr- 
•tb  him  not.    ProT.  xii.  26;  Isa.  ▼.  20;  Qen.  iviii  23  .  Jer.  i' 
79;  Acta  x.  34,  35;  Rom.  Ti.  16. 

'  Rom.  i.  17.  The  just  shall  lire  by  faith  Rom.  tu.  6.  We 
are  delirered  from  the  law,  that  being  dead  wherein  we  wem 
held,  that  we  should  serre  in  newness  of  spirit,  and  not  in  th< 
oldnens  of  the  letter.  1  John  ii.  29.  If  ye  know  that  he  is 
righteous,  je  know  that  every  one  that  doeth  righteousness  is 
born  of  him.  1  John  iii.  7 ;  Rom.  ti.  18,  22 ;  f  Cor.  li.  32 ; 
ProT.  XI.  31 ;  1  Pet.  ir.  17,  18. 

s  1  John  T.  19.  And  we  know  that  we  are  of  God,  and  the 
whole  world  lieth  in  wickedness.  Gal.  iii.  10.  As  many  ai 
are  of  the  works  of  the  law,  are  under  the  curse.  John  iii.  36, 
Isa.  Wii.  21 ;  Ps.  I.  4 ;  Isa.  It.  6,  7. 

*  Prov.  xiT.  32.  The  wicked  is  driven  awar  in  his  wicked- 
aese,  but  the  righteous  hath  hope  in  his  deatu.  See,  also,  the 
example  of  the  rich  man  and  Lazarus.  Luke  xvi,  25.  Thou  in 
thy  lifetime  receivedst  thy  good  things,  and  likewiee  Laaaras 
eTil  things :  but  now  he  is  comforted,  and  thou  art  tormented. 
John  viii.  21-24 ;  ProT.  x  24  ;  Luke  xii.  4,  6 ;  ix.  23-26 ;  John 
111.  25,  26;  Eccl.  iii.  17;  Matt.  13,  14. 

XVIII.    OF   THE    WORLD    TO   OOltKr— 

We  believe  that  the  end  of  thifl  world  le  a^ 
preaching;^  that  at  the  Last  Dav,  ChriBt  will  det- 
cend  from  heaven,'  and  raise  tne  dead  from  the 
grave  to  final  retribution ;'  that  a  solemn  separa- 
tion will  then  take  place  ;*  that  the  wicked  will  be 
adjudged  to  endless  punishment,  and  the  right- 
eouB  to  endless  joy;'  and  that  this  judgmant  will 
fix  forever  the  £nal  state  of  men  in  heaven  or 
hell,  on  principles  cf  righteouanees.' 


CHURCH     MANUAL.  6J 


JPlaees  in  t?u  BibU  toher*  taiLght. 

'  1  P«t   IT.   7.     But  the  end  of  *11  things  is  at  hand  ;    b^  yt 
sJiereforo  sober,   and  watch  unto  prayer      1  Ccr.  tu.  2^31 
Heb  i.  10-12  i  Matt.  ixir.  35;  1  John  ii.  17 ;  Matt.  ix>iii.  20 
rni.  39,40;  2  Pet.  iii.  8-13. 

*  Acts  I  11.  This  same  Jesui  which  is  taken  up  from  voo 
i  )to  heaTen,  shAll  so  come  in  like  manner  as  ye  hare  seen  Iiim 
go  into  hearen.  EeT.  i.  7 ;  Heb.  ix.  28;  Acts  iii.  21 ;  1  Thess 
IT   13-18;  T.  1-11 

*  Acts  zxiT.  15.     There  shall  be  a  resnirection  of  the  dead 
both  of  the  just  and  unjust.     1  Cor.  xt.  12-59;  Luke  xIt.  14 
Danl.  xii.  2 ,  John  t.  28,  29 ;  ri.  40 ;  xi.  25,  26 ;  2  Tim.  i.  10  ' 
Acts  X.  42. 

^  Matt.  xiii.  49.     The  angels  shall  come  forth  and  sever  the: 
wicked  from  among  the  just.     Matt,  xiii  37-43 ;  xxiv.  30,  31 
XIT.  31-33. 

>  Matt.  XXV.  35-41.  And  these  shall  eo  away  into  everlast- 
ing punishment,  but  the  hehteous  into  lue  eternal.  Bev.  xxii. 
11.  He  that  is  uniust,  let  nim  be  uniust  still ;  and  he  which  is 
&lthT,let  him  be  filthy  still;  and  he  that  is  righteous  let  him  be 
righteous  still ;  and  he  that  is  holy  let  him  be  holy  stilL  1  Cor. 
vi.  9,  10;  Mark  ix.  43-48;  2  Pet.  ii.  9;  Jude  7,  Phil.  iii.  19; 
Rom.  vi  22  ;  2  Cor.  v.  10,  11 ;  John  iv.  36 ;  2  Cor.  iv.  18. 

*  Rom.  iii.  5,  6,  Is  God  unrighteous,  who  taketh  vengeance ! 
(I  speak  as  a  man.)  Qod  forbid  ;  for  how  then  shall  Qod  judge 
the  world  7  2  Thess.  i.  6-12.  Seeing  it  is  a  righteous  thing 
with  God  to  recompense  tribulation  to  them  that  trouble  you, 
\rA  to  you  who  are  troubled,  rest  with  ua — when  he  ehall  com 
(f  be  glorified  in  his  saints  and  to  be  admired  in  all  them  tha 
uelieve.  Heb.  vi  1,  2;  1  Cor.  iv.  5 ;  Acts  xvii.  81  ,  Kom.  ii.  2- 
16 ;  B«T.  zz.  11,  12 ;  1  John  ii.  26 ;  iv.  17. 

Seeing  then  that  all  these  things  sfall  se  d;s 

SOLVED.  WHAT  MANNER  OF  PERSONS  OUGHT  TE  TO  BE  IN 
A.LL  HOLT  CONVERSATION  AND  GODLINESS,  LOOKING 
FOR    AND    HASTING   UNTO   THE  COMING   OF  TttS  BAIT  09 

ftoo  ?    2  Pet.  iii.  11, 12. 


AS  OHtlROH    MAHUAL. 


CHURCH  COVENANT. 

Haying  been  led,  aa  we  believe,  by  the  Spint 
of  God,  to  receive  the  Lord  JesHS  Christ  aa  oui 
Saviour,  and  on  the  profession  of  our  faith,  hav- 
ing been  baptized  in  the  name  of  the  Father,  and 
of  the  Son,  and  of  the  Holy  Ghost,  we  do  now  in 
the  presence  of  God,  angels,  and  this  assembly, 
most  solemnly  and  joyfully  enter  into  covenant 
with  one  another,  as  one  body  in  Christ. 

We  engage  therefore,  by  the  aid  of  the  Holy 
Spirit,  to  walk  together  in  Christian  love ;  to 
strive  for  the  ^vancement  of  this  Church,  in 
knowledge,  holiness  and  comfort ;  to  promote  itfl 
prosperity  and  spirituality  ;  to  sustain  its  wor- 
ship, ordinances,  discipline  and  doctrines ;  to  con- 
tribute cheerfully  and  regularly  to  the  support 
of  the  ministry,  the  expenses  of  the  church,  the 
relief  of  the  poor,  and  the  spread  of  the  Gospel 
through  all  nations. 

We  also  engage  to  maintain  family  and  seci^t 
ievotion;  to  religiously  educate  our  children;  U. 
seek  the  salvation  of  our  kindred  and  acquaint- 
ances; to  walk  circumspectly  in  the  world;  to 
be  just  in  our  dealings,  faithful  in  our  engage- 
ments, and  exemplary  in  our  deportment;  to 
avoid  all  tattling,  backbiting,  and  excessive  an- 
ger ;  to  abstain  from  the  sale  and  use  of  intoxi- 
cating drinks  as  a  beverage,  and  to  be  zealous  in 
our  efforts  to  advance  the  kingdom  of  our  Saviour. 

We  further  engage  to  watch  over  one  anothet 
in  brotherlv  love  •    to  remember  each  other  \p 


CHUKCH    MANUAL.  63 

prayer;  to  aid  each  other  in  eicknesa  and  difi- 
tre**;  to  cultivate  Christian  sympathy  in  feeling 
and  courtesy  in  speech  ;  to  be  slow  to  take  offence, 
but  always  ready  for  reconciliation,  and  mindful 
of  the  rules  of  our  Saviour  to  secure  it  without 
delay. 

We  moreover  engage  that  when  we  remove 
from  this  place,  we  will  as  soon  as  possible  unite 
with  some  other  church,  where  we  can  carry  out 
the  spirit  of  this  covenant  and  the  principles  of 
Qod's  word. 

PRAYER. 

Now  the  God  of  Peace,  who  brought  again 
from  the  dead  our  Lord  Jesus,  that  Great  Shep- 
herd of  the  sheep,  through  the  blood  of  the  ever- 
lasting Covenant,  make  you  perfect  in  every  good 
work,  to  do  his  will ;  working  in  you  that  which 
IS  well-pleasing  in  his  sight,  through  Jesus  Christ ; 
to  whom  be  glory  forever  and  ever.    Amen. 


64  C  H  U  R  C  H    M  A  N  i;  A  L  , 


CHAPTER  lY. 

ORDINANCES   OF   A   CHJTBCR. 

jSJ^\HIS  title  is^not  used  to  convey  the  idea 
^^  that  a  church  has  the  right  to  insti- 
tute ordinances.  No  such  right  exists 
The  Lord  Jesus  is  head  of  the  church 
— Lawgiver  of  the  Gkwpel  disjun na- 
tion. He  is  the  only  Institutor  of  or- 
dinances.  Apostles  hsui  no  discretion  in  the 
matter.  They  could  only  teach  the  baptized 
disciples  "to  observe  all  things"  commanded  by 
Christ.  His  will  was  to  them,  as  to  his  follow- 
ers now,  the  supreme  law.  It  was  optional 
with  him  to  institute  many  ordinances  or  few. 
It  was  his  pleasure  to  appoint  only  two,  name- 
ly, Baptism  and  the  Lord's  Supper.  These 
appointments  of  Christ  are  church  ordinance* 
in  the  sense  that  they  pertain  to  his  churches — 
not  to  the  world;  and  are  committed  to  the 
care  of  his  chu^chefl,  whom  he  holds  responsi- 


CHURCH     MANUAL.  55 


ble  for  their  preservation  in  tneir  original  pu- 
rity and  integrity.  There  are  some  BaptiatB 
who  hesitate  to  call  baptism  a  church  ordi- 
nance. They  prefer  to  call  it  a  *'  gospel  ordi- 
nance," or  a  "ministerial  ordinance."  It  is  a 
i^ospel  ordinance,  and  in  one  sense  it  is  a  min- 
;8terial  ordinance.  That  is  to  say,  it  is  ad- 
ministered by  ministers  of  the  gospel.  But 
ministers  derive  their  authority  to  preach  and 
administer  the  ordinances  froin  Christ,  through 
his  churches.  Who  recognizes  the  right  of  any 
man  to  preach  or  baptize,  if  unsustained  by 
church  authority?  In  this  view  of  the  matter 
baptism  is  evidently  a  church  ordinance,  and 
our  Fathers  in  their  Confession  of  1689,  refer 
to  baptism  and  the  Lord's  Supper  as  Christ's 
ordinances  "  to  be  continued  in  his  church  to 
the  end  of  the  world." 

I.    OF    BAPTISM. 

In  answer  to  the  oft-repeated  question, 
What  is  Baptism  ?  it  may  be  said,  Baptism  ia 
the  immersion  in  water,  by  a  proper  adminis- 
trator, of  a  believer  in  Christ,  in  the  name  oi 
the  Father,  and  of  the  Son,  and  of  the  Holy 
Spirit.  Immersion  is  so  eicluaively  the  bap- 
tismal act,  that  without  it  there  is  no  bapti«m; 


66  CHURCH     MANUAL. 


a  believer  in  Christ  is  bo  eiclusively  the  sub- 
ject of  baptism,  that  without  such  a  subject 
there  is  no  baptism.     In  these  two  statemente 
all  Baptiste  will  agree.    As  to  a  proper  a^min- 
strator  there  may  be  some  difference  of  opin- 
ion.   By  a  proper  admistrator,  in  the  foregoing 
definition,  is  meant  a  person  who  has  received 
from  a  church  authority  to  baptize.  While  the 
validity  of  an  ordinance  is  not  affected  by  every 
irregularity  in  its  administration,  it  does  seem 
incredible  that  baptism  should  be  valid  in  the 
absence  of  the  church  authority  referred  to. 
What  other  authority  is  there?     Will  any  one 
Bay,  the  authority  of  Christ?     The  supreme 
authority  is  undoubtedly  his;  but  does  he  con- 
fer on  men  the  right  to  baptize,  through  hu 
churches,  or,  indepmdenUy  of  hU  churches? 
One  of  these  views  must  be  taken,  and  he  who 
takes  the  latter  will  have  to  set  aside  the  onV  - 
of  the  gospel.  But  it  does  not  comport  with  th 
plan  of  this  little  work  to  elaborate  this  point. 
1.  Act  of  Baptism.— That  immersion  alone 
is  the  baptismal  act  may  be  shown  by  the  fol- 
lowing considerations : 

1.  Greek  Leodcons  give  immerse,  dip,  or 
plunge,  as  the  primary  and  ordinary  meaning 
qf  baptizo. 


CHURCH     MANUAL.  67 


Here  it  is  proper  to  state  that  baptixo  and 
baptisma  are,  in  the  Common  Version  of  tb« 
Scriptures,  Anglicized,  but  not  tranalated 
By  this  it  is  only  meant  that  their  termina- 
tion is  made  to  correspond  with  the  termina- 
tion of  English  words.  In  baptizo  the  final 
letter  is  changed  into  «,  and  in  baptisma  the 
last  letter  is  dropped  altogether.  To  make  thj« 
matter  of  Anglicism  plain,  it  is  only  necessary 
to  Bay,  that  if  rarUixo  had  been  subjected  to 
the  same  treatment  by  King  James'  translator! 
which  baptizo  received  at  their  hands,  we 
would  have  rantize  in  the  New  Testament, 
wherever  we  now  have  sprinkle.  King  James 
virtually  forbade  the  translation  of  baptize  and 
baptism.  This  has  been  sometimes  denied,  but 
it  is  susceptible  of  conclusive  proof.  The 
King's  third  instruction  to  his  translaton 
reads  thus :  "  The  old  ecclesiastical  words  to  be 
kept,  as  the  word  church  not  to  be  translated 
'xmgregation."  It  is  absurd  to  say  that  this 
rule  had  exclusive  reference  to  the  term 
"church;"  for  this  term  is  manifestly  given  um 
a  specimen  of  "old  ecclesiastical  words."  And 
why  should  plurality  of  idea  be  conveyed  by 
the  phrase  "ecclesiastical  words/'  if  the  nil« 
had  respect  to  o^Ay  one  word  f     The  qneetioc 


68  CHURCH     MANUAL. 


then  ia:  Are  baptism  and  baptize  "old  eooio- 
aiaatical  words  ?  They  were  words  when  the 
Bible  was  translated,  or  they  would  not  be 
found  in  it.  They  had  been  used  by  church 
h  storians,  and  by  writers  on  ecclesiastical  law, 
tad  were  therefore  ecclesiastical.  They  had 
been  in  use  a  long  time,  and  were  consequently 
old.  They  were  "old  ecclesiastical  words." 
Such  words  the  King  commanded  "to  be 
kept" — "not  translated."  It  is  worthy  of  re- 
mark, too,  that  the  Bishop  of  London,  at  the 
King's  instance,  wrote  to  the  translators,  re- 
minding them  that  his  majesty  "wished  his 
third  and  fourth  rule  to  be  specially  ob- 
served."* This  circumstance  must  have  called 
special  attention  to  the  rule  under  considera- 
tion. In  view  of  these  facts  it  may  surely  be 
said,  that  the  translators  knew  what  were  "  old 
ecclesiastical  words."  Let  their  testimony 
tben  be  adduced.  In  their  "Preface  to  the 
Reader,"  they  say  they  had  'on  the  one  side, 
avoided  the  scrupulosity  of  the  Puritans,  who 
loft  the  old  ecclesiastical  words,  and  betook 
them  to  other,  as  when  they  put  washing  for 
baptism,  and  congregation  for  church ;  and 
on  the  other  hand  had  shunned  the  obscurity 

*  Lcwib'  History  of  TraniUtions,  p.  519. 


CHURCH     MANUAL.  09 


of  the  PapifltB."  Is  not  this  enough?  Her* 
there  is  not  only  an  admission  that  baptism 
was  an  old  ecclesiastical  word,  but  this  admi*- 
aion  is  made  by  the  translators  themselvee — 
made  most  cheerfully — for  it  was  made  in  con- 
demnation of  the  Puritans,  and  in  commenda 
tion  of  themselves. 

The  King's  fourth  rule  was  this:  "When 
any  word  hath  divers  significations,  that  to  be 
kept  which  hath  been  most  commonly  used  by 
the  most  eminent  Fathers,  being  agreeable  to 
the  propriety  of  the  place  arid  the  analogy  of 
faith."  Baptizo  is  not  a  word  of  divers  signifi- 
cations; but  if  it  was,  the  King's  translators, 
if  they  had  rendered  it  at  all, would  have  been 
compelled  by  the  fourth  rule  to  render  it  im- 
merse; for  every  man  of  ordinary  intelligence 
knows  it  was  "most  commonly  used"  in  this 
sense  "by  the  most  eminent  lathers."  But  it 
will  be  perceived  that  the  King's  third  rule 
renders  inoperative  the  f<mrth,  so  far  as  old 
ftoclesiaatical  words  are  concerned.  Whether 
such  words  have  one  meaning  or  a  thousand 
meanings,  they  are  "to  be  kept" — "not  trans- 
lated." The  translators  were  not  at  liberty  to 
refer  to  the  signification  immemorially  at- 
tached by  the  Greeks  to  baptizo — a  uignifica- 


/O  CHURCH     MANUAL, 


tion  which  received  the  cordial  endorsement  of 
"the  most  eminent  Fathers."  They  might 
have  examined  the  endorsement  if  the  royal  de- 
cree had  not  said,  "hitherto,  but  no  farther," — 
"  the  old  ecclesiastical  words  to  be  kept." 

Some  Baptist  authors  have  expressed  them- 
aelves  as  if  King  James  had  a  special  antipathy 
to  immersion,  and  forbade  the  translation  of 
baptizo  and  baptism  with  a  view  to  encourage 
tprinkling,  which  had  been  introduced  from 
Geneva  into  Scotland  in  the  reign  of  Elizabeth, 
and  was  in  the  early  part  of  the  seventeenth 
century  making  its  way  into  England.  There 
IB  no  historical  evidence  that  the  King  was  op- 
posed to  immersion;  but  he  was  bitterly  op- 
posed to  the  "Genevan  Version"  of  the  Bible, 
in  which  baptism  was  rendering  washing. 
Most  probably  his  dislike  of  this  version  led 
him  to  give  his  third  rule.  The  Genevan  Ver- 
sion was  made  by  exiles  from  Scotland,  who, 
during  the  reign  of  "Bloody  Mary,"  fled  to 
GJeneva  and  became  acquainted  with  John 
OaJvin. 

The  fact  that  baptizo  is  an  Anglicised,  and 
not  a  translated  word,  makes  an  appeal  to 
Greek  Lexicons  necesssary  in  ascertaining  ita 
meaning.     Lexicons  do  not  constitute  the  ti^- 


OHDRCHMANUAi..  Tt 


mate  aathority,  but  their  testimony  is  valu&bl«. 
There  ii  a  remarkable  unanimity  among  them 
in  representing  immerse,  or  ita  equivalent  as 
the  primary  and  ordinary  meaning  of  the 
'Ford.  On  this  point  Professor  Stuart  (long 
distinguished  as  the  glory  of  the  Andover 
Theological  Seminary,  Mass.,)  shall  speak.  In 
his  treatise  on  the  "  Mode  of  Baptism,"  p.  14, 
he  says,  '' Bapto  and  baptizo  mean  to  dip, 
plunge,  or  immergej  into  any  thing  liquid.  All 
lexicographers  and  critics  of  any  note  are 
agreed  in  this."  This  quotation  is  made  to  su- 
persede the  necessity  of  giving  the  meaning  of 
baptizo  as  furnished  by  the  large  number  of 
Greek  lexicons.  Professor  Stuart's  statement* 
will  be  received. 

2.  Distinguished  Fedobaptiat  ITieologiant, 
ooncede  that  baptizo  means  to  immerse. 

John  Calvin  in  his  Institutes*  says,  "Bui 
whether  the  person  who  is  baptized  be  wholly 
immersed,  and  whether  thrice  or  once,  or 
whether  water  be  only  poured  or  sprinkled 
upon  him,  is  of  no  importance ;  churches  oughi 
fco  be  left  at  liberty,  in  this  respect,  to  act  ac- 
cording U)  the  difference   of  countries.     The 

•  Vol.  1,   ^   491,  Edition  of  "  PrMbjtcrian  BoMd  of  Pnbh 


72  CHURCH     MANUAL. 


Tery  word  baptize,  however,  signifies  to  im- 
merse;  and  it  is  certain  tliat  immersioQ  was 
the  practice  of  the  ancient  church." 

Dr.  George  Oampbell,  a  distinguished  Pre»- 
byterian  of  Scotland,  in  his  "Notes"  on  Matt, 
iii.  2,  says,  "The  word  baptizein"  (infinitive 
mode,  present  tense,  of  baptizo)  "  both  in  sa- 
cred authors  and  in  classical,  signifies  to  dip,  to 
plunge,  to  immerse,  and  was  rendered  by  Ter- 
tullian,  the  oldest  of  the  Latin  Fathers,  tingere, 
the  term  used  for  dyeing  cloth,  which  was  by 
immersion.  It  is  always  construed  suitably  to 
this  meaning." 

Dr.  Chalmers  in  his  Lectures  on  Romans 
(Lecture  XXX.  on  Chap.  vi.  3-7,)  says:  "The 
original  meaning  of  the  word  baptism,*  la  im- 
mersion, and  though  we  regard  it  as  a  point  of 
mdifierency,  whether  the  ordinance  so  named 
be  performed  in  this  way  or  by  sprinkling — 
yet  we  doubt  not  that  the  prevalent  style  of 
the  administration  in  the  Apostle's  days,  was 
by  an  actual  submerging  of  the  whole  body 
under  water.  We  advert  to  this  for  the  pur- 
pose of  throwing  light  on  the  analogy  that  ifi 
instituted  in  these  verses.  Jesus  Christ,  by 
de&th,  underwent  this  sort  of  baptism — even 
immersion  under  the  surface  of  the  ground, 


CHURCH     MANUAL.  78 


whenoe  he  soon  emerged  again  by  his  reeurreo- 
kion.  We,  by  being  baptized  into  his  death, 
we  conceived  to  have  made  a  similar  transla- 
tion." 

This  is  a  specimen  of  the  concessions  of 
learned  Pedobaptists  in  regard  to  the  meaning 
of  haptizo.  These  concessions  are  of  great 
valne;  for  it  may  be  said,  in  the  language  of 
another:  "This  testimony  of  theirs,  to  me,  is 
worth  a  thousand  others;  seeing  it  comes  from 
such  as,  in  my  opinion,  are  evidently  interested 
to  speak  quite  otherwise." 

3.  Tke  classical  usage  of  haptizo  establishes 
the  position  that  immersion  is  the  baptismal 
act. 

It  has  been  already  stated  that  lexicons  are 
not  the  ultimate  authority  in  settling  the  mean- 
ing of  words.  Lexicographers  are  dependent  or 
the  sense  in  which  words  are  used,  to  ascertain 
their  meaning.  But  it  is  not  impossible  for 
them  to  mistake  that  sense.  If  they  do,  there 
ifi  an  appeal  from  their  definitions  to  the  tcsm 
loqTzendij  which  is  the  ultimate  authority.  It 
ifi  well  to  go  back  to  the  ultimate  authority. 
Want  of  room  forbids  the  insertion  of  extract* 
from  classical  Greek  authors;   but  it  will  be 

•ufficient  to  refer  to  the  treatise  of  Profeeaor 

7 


74  CHURCH     MANUAL 


Stuart  on  the  "  Mode  of  Baptism."  Tlie  reader 
will  860  that  the  learned  Professor  in  proving 
that  baptizo  means  immerse,  gives  the  word  as 
used  by  Pindar,  Heraclides  Ponticua,  Plutarch, 
Lucian,  Hippocrates,  Strabo,  Josephus,  etc 
Dr.  Conant  has  investigated  the  meaning  of 
baptizo  more  exhaustively  than  any  man,  living 
or  dead.  No  use  is  made  of  hia  work,  because 
Pedobaptist  testimony  is  preferred.  Seve*i 
hundred  years  intervened  between  the  birth 
of  Pindar  and  the  death  of  Lucian.  During 
those  seven  centuries  usage  shows  that  baptizo 
meant  to  immerse.  Most  of  the  classic  Greek 
writers  lived  before  baptism  was  instituted, 
and,  consequently  knew  nothing  of  immersion 
as  a  religious  ordinance.  Those  who  lived 
after  its  institution  cared  nothing  for  it. 
There  was  no  controversy  as  to  the  meaning 
of  baptizo,  during  the  classic  period  of  Grecian 
Liatory.  There  was  no  motive,  therefore,  that 
could  so  operate  on  Greek  writers  as  to  induce 
them  to  use  the  word  in  any  but  its  authorized 
meaning.  That  meaning  was  most  obviously 
to  immerse. 

It  m  said  by  some  that  though  baptizo  in 
clMBic  Greek  means  immerse,  it  has  a  different 
meaning  in  the  New  Testament     L«t   them 


CHURCH    MANUAL.  75 


prove  it  On  them  is  the  burden  of  proof, 
Mid  they  will  find  it  a  burden  they  cannot  man- 
age. Let  every  man  who  takes  this  view  an- 
swer this  question :  Could  the  New  Testament 
writers,  as  honest  men,  use  baptizo  in  a  new 
ense  without  notifying  their  readers  of  the 
fact?  It  is  certain  they  could  not,  and  equally 
twrtain  that  no  such  notification  was  given, 

4.  77l«  design  of  Baptism  furnishes  a  eaiv- 
dusive  argument  in  favor  of  immersion. 

There  is  in  baptism  a  representation  of  the 
burial  and  resurrection  of  Jesus  Christ.  Paul 
says:  ''Know  ye  not  that  so  many  of  us  a« 
were  baptized  into  Jesus  Christ  were  baptized 
into  his  death  ?  Therefore  we  were  buried  with 
him  by  baptism  into  death;  that  like  as  Chriit 
was  raised  up  from  the  dead  by  the  glory  of 
the  Father,  even  so  we  should  walk  in  newness 
©f  life.  For  if  we  have  been  planted  together 
in  the  likeness  of  his  death,  we  shall  be  also  in 
the  likeness  of  his  resurrection."  Rom.  vi.  3-6. 
"Buried  with  him  in  baptism,  wherein  also  ye 
are  risen  with  him,  through  the  faith  of  the 
operation  of  God  who  hath  raised  him  from  the 
dead."  Col.  ii.  12.  Peter  says,  "The  like 
figure  wherennto  even  baptism  doth  also  now 
lave  VLB,  (not  the  putting  away  of  the  filth  of 


76  CHURCH    MAND1.L, 


tlie  flesh,  but  the  answer  of  a  good  oonBciencf 
toward  God,)  by  the  resurrection  of  Jesus 
Christ."     1  Pet.  iii.  21. 

It  is  clear  from  these  passages  that  baptiam 
has  a  conunemorative  reference  to  the  buria] 
H.nd  resurrection  of  Christ.  The  two  ordi 
nances  of  the  gospel  symbolically  proclaim  the 
three  great  facts  of  the  gospel.  These  facte,  m 
Paul  teaches,  (1  Cor.  xv.  3,  4,)  are  that  Christ 
died,  was  buried,  and  rose  again.  The  Lord's 
Supper  commemorates  the  first  fact.  At  hii 
table  the  disciples  of  Christ  are  solemnly  re- 
minded that  their  Redeemer  submitted  to  the 
agonies  of  death.  They  weep  over  him  a&  cru- 
cified— dead.  In  baptism  they  see  him  buried 
and  raised  again^  just  as  they  see  him  dead  in 
the  sacred  Supper.  Baptism  is,  therefore,  a 
symbolic  proclamation  of  two  of  the  three 
prominent  facts  of  the  gospel — the  burial  and 
resurrection  of  Christ. 

Baptism  also  expresses,  in  emblem,  the  be- 
liever's death  to  sin,  and  resurrection  to  new- 
aess  of  life.  In  '*  repentance  toward  God  and 
faith  toward  our  Lord  Jesus  Christ,"  there  ia  a 
spiritual  death  to  sin,  and  a  spiritual  resurreo- 
tion  to  newness  of  Hfe.  These  two  fiiete  are 
emblematically  set  forth  in  baptism.     Henoc 


CHURCH     MANUAL.  V7 


I 


Ihe  absurdity  of  baptizing  any  who  are  no< 
dead  to  sin.  We  are  baptized  into  the  deatl^ 
of  Christ.  We  profess  our  reliance  on  hife 
ieath  for  salvation,  and  we  profess,  also,  that 
as  he  died  for  sii^  we  have  died  to  sin.  A? 
L>urial  is  a  palpable  separation  of  the  dead  from 
the  living,  so  baptism  is  a  symbolic  separation 
of  those  dead  to  sin  from  those  living  in  sin. 
And  as  a  resurrection  from  the  dead  indicates 
an  entrance  into  a  new  sphere  of  existence,  so 
baptism  in  its  similitude  to  a  resurrection,  de- 
notes an  entrance  upon  a  new  life.  Hence  Dr. 
Chalmers  in  the  lecture  already  referred  to 
says,  that  we  "  are  conceived  in  the  act  of  des- 
cending under  the  water  of  baptism,  to  have 
resigned  an  old  life,  and  in  the  act  of  ascend- 
ing, to  emerge  into  a  second  or  new  life." 

Baptism  is  likwise  a  symbol  of  purification. 
We  read  of  the  "washing  of  regeneration, 
:nid  of  having  '*our  bodies  washed  with  pure 
water."  These  forms  of  expression  were  most 
probably  used  to  indicate  the  defiling  nature  of 
sin,  from  which  we  are  really  cleansed  in  th« 
blood  of  Christ.  Then  baptism  is  the  outward 
lymbol  of  the  inward  washing.  If  any  one 
should  say  the  passages  referred  to  will  not 
bear  this  interpretation,  be  it  so;  but  there  ie 


7ft  CHURCH     MAUUAL. 


one  passage  that  will  bear  it.  "  Arise  and  be 
baptized,  and  wash  away  thy  sins,  calling  upon 
the  name  of  the  Lord,"  said  Ananiaa  to  Sard 
of  Tarsus.  "Wash  away  thy  sins:"  How? 
Literally  ?  No,  but  symbo^cally.  The  blood 
df  Jeaue  really  washes  away  sins.  Hence  the 
language — "an<3  washed  us  from  our  sins  in 
his  own  blood."  But  the  sins  which  the  blood 
of  Jesus  has  really  washed  away,  are  sym- 
bolically and  formally  washed  away  in  bap- 
tism. 

Once  more  :  Baptism  anticipates  the  believ- 
er's resurrection  from  the  dead.  This  we  learn 
from  1  Cor.  xv.  29:  "Else  what  shall  they  do, 
who  are  baptized  for  the  desid,  if  the  dead  rise 
not  at  all?  Why  are  they  then  baptized  for 
*he  dead?"  These  questions  are  proposed  in 
the  midst  of  an  argument  on  the  resurrec- 
tion of  the  dead.  Some  of  the  Corinthinians, 
it  seems,  denied  the  doctrine  of  the  resurrec- 
tion, and  yet  it  does  not  appear  that  they 
questioned  the  propriety  of  an  observance  of 
the  ordinance  of  baptism.  Paul  virtually  tells 
them,  that  baptism  has  an  anticipative  refer- 
ence to  the  resurrection  of  the  saints.  It  has 
tkifl  reference,  because  it  has  a  commemorative 
reforence  to  the  resurrection  of  Christ.     It  an- 


CHUKCH     MANUAL.  79 


cicipatee  because  it  commemorates.  The  roa- 
eon  is  obvious.  The  resurrection  of  the  Lord 
Jeeufl  procures  the  resurrection  of  his  followers 
•Jid  is  an  infallible  pledge  of  it.  The  two 
resurrections  are  inseparable.  Baptism,  there- 
fore, while  it  commemorates  the  resurrection 
of  Christ,  anticipates,  of  necessity,  the  resur- 
rection of  his  followers. 

Now,  if  these  views  of  the  design  and  sym- 
bolic import  of  baptism  are  correct,  it  followi 
inevitably  that  the  immersion,  in  water,  of  a 
believer  in  Christ,  is  essential  to  baptism — bo 
essential  that  there  can  be  no  baptism  without 
it.  If  baptism  represents  the  burial  and  resur- 
rection of  Christ,  it  must  be  immersion.  If  it 
aets  forth  in  emblem  the  beHever's  death  to  sin 
md  resurrection  to  a  new  life,  it  must  be  im- 
mersion. If  it  in  symbol  washes  away  the  sins 
which  Christ  haa  really  washed  away  in  his 
blood,  still  it  must  be  immersion.  And  if  it 
anticipates  the  resurrection,  nothing  but  im- 
mersion justifies  the  anticipation.  We  are 
'^buried  by  baftism" — that  is,  by  means  of 
baptism.  Whsu  the  baptismal  process  takee 
place  there  is  certainly  a  "burial."  The  two 
are  insoparable;  and  therefore,  where  there  is 
no  hra-'p)  there  is  no  baptism. 


CHURCH     MANUAL. 


It  had  been  our  purpose  to  preeeni  a  fifth 
oonBideration  in  favor  of  immersion,  suggested 
by  the  places  selected  for  the  administration  of 
baptism, ,  and  the  circumstances  attending  its 
administration,  as  referred  to  in  the  New  Test- 
ament; but  the  limits  prescribed  to  this  vol- 
ume positively  forbid. 

2.  Subjects  of  Baptism. — While  the  im- 
port of  the  word  baptize  indicates  what  is  the 
baptismal  act,  it  does  not  determine  who  are  to 
be  baptized.  We  must,  therefore,  look  else- 
where than  to  the  meaning  of  the  word  to  as- 
certain who  are  scriptural  subjects  of  baptism. 
And  where  shall  we  look?  To  the  commission 
given  by  Christ  to  his  apostles;  for  this  com- 
mission is  the  supreme  authority  for  the  ad- 
ministration of  baptism.  Apart  from  it  there 
is  no  authority  to  baptize.  The  circumstancea 
connected  with  the  giving  of  this  corhmiasioii 
were  replete  with  interest.  The  Saviour  had 
finished  the  work  which  he  came  down  from 
heaven  to  accomplish.  He  had  offered  him- 
self a  sacrifice  for  sin.  He  had  exhausted  the 
cup  of  atoning  sorrow.  He  had  lain  in  the 
dark  mansions  of  the  grave.  He  had  risen  in 
iriumph  from  the  dead,  and  was  about  to  a«- 
oend  to  the  right  hand  of  the  Majesty  on  high. 


OHUROH    MANUAL.  81 


Tnveeted  with  perfect  mediatorial  authority,  h* 
said  to  his  apostles : 

"All  power  is  given  to  me  in  heaven  and  in 
darth.  Go  ye  therefore  and  teach  all  nations, 
.baptizing  them  in  the  name  of  the  Father,  and 
I  f  the  Son,  and  of  the  Holy  Ghost ;  teaching 
ihem  to  observe  all  things  whatsoever  I  have 
commanded  you."  Matt,  xxviii.  18-20.  *'  Go 
ye  into  all  the  world  and  preach  the  gospel  to 
every  creature.  He  that  believeth  and  is  bap- 
tized shall  be  saved;  but  he  that  believeth  not 
ihall  be  damned."  Mark  xvi.  15,  16.  "Thu^ 
it  is  written,  and  thus  it  behooved  Christ  to 
suffer,  and  to  rise  from  the  dead  the  third  day ; 
and  that  repentance  and  remission  of  sins 
should  be  preached  in  his  name  among  all  na- 
tions, beginning  at  Jerusalem."  Luke  ixiv. 
46,  47. 

Surely  the  language  of  this  commission  is 
plain.  Matthew  informs  us  that  teaching,  or 
making  disciples  (for  the  verb  matheteijio  which 
he  use«  means  make  disciples)  is  to  precede 
baptism ;  Mark  establishes  the  priority  of  faith 
to  baptism;  and  Luke  connects  repentance  and 
remission  of  sins  with  the  execution  of  the 
oommiflsion.  No  man  can,  in  obedience  to  thi« 
oommifision  baptize  an  unbeliever,  or  an  nnocm- 


iJ2  CHURCH     MANUAL, 


sciouB  infant.  The  unbeliever  ia  not  a  penitent 
disciple,  and  it  is  obviously  impossible  for  the 
infant  to  repent  and  believe  the  gospel. 

It  may  be  laid  down  as  a  principle  of  commori 
sense,  which  commends  itself  to  every  candi«i 
mind,  that  a  commission  to  do  a  thing  autlior- 
izs8  only  the  doing  of  the  thing  spedfied.  The 
doing  of  all  other  things  is  virtually  forbidden. 
There  is  a  maxim  of  law,  that  the  expression  oj 
one  thing  is  the  exclimon  of  another  *  It  must 
necessarily  be  so;  for  otherwise  there  could  be 
no  definiteness  in  contracts,  and  no  precision 
in  legislative  enactments  or  judicial  decrees. 
This  maxim  may  be  illustrated  in  a  thousand 
ways.  Numerous  scriptural  illustrations  are 
at  hand.  For  example :  Grod  commanded  Noah 
to  make  an  ark  of  gopher-wood.  He  assigns 
no  reason  why  gopher- wood  should  be  used. 
The  command,  however,  is  positive,  and  it  for- 
bids the  use  of  every  other  kind  of  wood. 
Abraham  was  commanded  to  offer  his  son  laaac 
for  a  burnt  offering.  He  was  virtually  forbid- 
den to  offer  any  other  member  of  his  family. 
Aye  more,  he  could  not  offer  an  animal  tiU  the 
order  was  revoked  by  Him  who  gave  it,  and  i 
«eoond  order  was  given,  requiring  the  sacrifice 

*  Fxpresgio  uni%ta  ut  eixduaio  alterimik. 


CHURCH    MA.HUA.L.  S'i 


ot  a  raL>  in  the  place  of  Isaac.  The  mfltitutioo 
of  the  pasdover  furnishes  an  illufltration,  or 
rather  a  combination  of  illufltrations :  A  lamb 
was  to  be  killed — not  a  heifer;  it  was  to  be 
of  the  first  year — not  of  the  second  or  third ;  a 
male — not  a  female;  without  a  blemish — not 
with  a  blemish;  on  the  fourteenth  day  of  the 
month — not  on  some  other  day;  the  blood  wafc 
to  be  applied  to  the  door-posts  and  lintels — 
aot  elsewhere. 

The  Constitution  of  the  United  States  sup- 
plies many  illustrations,  only  two  of  which  will 
be  mentioned.  It  provides  that  "the  President 
shall  have  power,  by  and  with  the  advice  and 
consent  of  the  Senate,  to  make  treaties,  pro- 
vided two- thirds  of  the  Senators  present  con- 
cur." Does  any  sane  man  believe  the  Supremt 
Court  and  the  House  of  Representatives  cai» 
jiake  treaties?  Or  that  the  President  without 
the  Senate,  or  the  Senate  without  the  Presi 
dent,  can  make  treaties?  The  Constitution  in 
giving  the  treaty-making  power  to  the  Presi- 
dent and  Senate  virtually  forbids  all  others  to 
make  treaties. 

Again,  the  Constitution  says,  "The  Presi- 
dent, Vice  President,  and  all  civil  officers  of  th« 
United  States,  shall  be  removed  from  office  an 


84  CHURCH    MANUAL. 


impeachment  for  and   conviction  of   treaflOL 
bribery,    or   other   high   crimes    and    misde- 
meanors."    Here  one  method  of  removal  from 
office  is  prescribed,  and  all  other  methods  ar« 
prohibited.     Every  man  understands  this. 

In  application  of  the  principle  laid  down  and 
of  the  law  maxim  illustrated,  it  may  be  affirm- 
ed, that  the  commission  of  Christ,  in  enjoining 
the  baptism  of  disciples,  believers,  prohibits,  in 
eflfect,  the  baptism  of  all  others.  It  will  not 
do  to  say,  we  are  not  forbidden,  in  so  many 
words,  to  baptize  infants.  The  same  may  be 
said  of  unbelievers ;  aye,  of  horses,  cattle,  and 
belk. 

It  will  be  said  by  those  who  oppose  the 
views  of  Baptists — for  it  has  been  said  a 
thousand  times — that  if  infants  are  not  to  be 
baptized  because  they  cannot  believe,  they  will 
not  be  saved  because  they  cannot  believe.  If 
the  aalvation  of  infants  depends  on  their  faith, 
they  cannot  be  saved.  They  are  incapable  of 
feith.  They  are  doubtless  saved  through  the 
mediation  of  Christ,  but  it  is  not  by  faitL 
Our  opponents  fail  egregiously  to  accomplish 
their  object  in  urging  this  objection  to  our 
views.  They  must  intend  to  make  us  admit 
the  propriety  of  infant  baptism,  or  force  ub  to 


C  H  U  R  C  H    M  A  N  L  A  L  .  ^5 


A  denial  of  infant  salvation.  But  we  make 
neither  the  admission  nor  the  denial.  As  soon 
»A  we  say  that  infanta  are  saved,  not  by  faith, 
but  without  faith,  their  objection  is  demolished. 
In  considering  the  commission  of  Christ  it  is 
well  to  observe  how  it  was  understood  and  car- 
ried into  effect  in  apostolic  times.  The  first 
practical  interpretation  of  it  was  given  on  the 
day  of  Pentecost.  The  gospel  was  preached, 
the  people  were  pierced  to  the  heart,  and  cried 
out,  "Men  and  brethren,  what  shall  we  do?" 
Peter  replied,  "Eepent,  and  be  baptized  every 
one  of  you."  No  man  will  say  that  the  com- 
mand "Repent,"'  is  applicable  to  infante,  and 
it  is  certain  the  same  persons  were  called  on  to 
repent  and  be  baptized.  The  result  of  Peter's 
sermon  is  seen  in  the  following  words:  "Then 
they  that  gladly  received  his  word  were  bap- 
tized :  and  the  same  day  there  were  added  to 
tiiem  about  three  thousand  souls."  The  bap- 
tism was  limited  to  those  who  gladly  received 
Peter's  words;  and  as  infants  were  not  of  that 
number,  to  infer  that  they  were  baptized  is  ut- 
terly gratuitous.  The  Pentecostal  administra- 
tion of  baptism  shows  that  penitent  believers 
were  considered  the  only  subjects  of  the  ordi- 
nance. 

8 


S6  CHURCH     MANUAL. 

PhiHp's  labors  in  Samaria  indicate  hia  an- 
derstanding  of  the  great  commiflsion.  Hr 
preached  Christ  to  the  people.  What  then? 
The  people  "believed  Philip  preaching  the 
'.he  things  concerning  the  kingdom  of  God  and 
.he  name  of  Jesus  Christ."  What  next? 
"  They  were  baptized  both  men  and  women." 
Here  again  baptism  was  restricted  to  be- 
hevers. 

Was  this  rule  deviated  from  among  the  Gen- 
tiles ?  Certainly  not.  When  Peter  preached 
to  Cornelius  and  his  dependents,  there  was  a 
restriction  of  baptism  to  those  who  received 
the  Holy  Spirit;  and  when  Paul  preached  in 
Corinth  ''  many  of  the  Corinthians  hearing,  be- 
lieved, and  were  baptized." 

Thus  it  appears  that  among  Gentiles,  aa  well 
as  Samaritans  and  Jews,  baptism  was  pre- 
ceded by  iaiih.  in  Christ.  Thus  does  it  appear 
that  the  commission  was  practically  ex- 
pounded in  the  same  way  both  in  Europe  and 
Asia. 

Nor  do  the  household  baptisms  mentioned 
in  the  New  Testament  furnish  any  argument 
jfcgainst  the  baptism  of  believers  alone;  for 
something  is  said  of  every  household  which 
ooiild  not  be  said  of  unconscious  infanta.     For 


CHURCH    MANUAL.  67 


example,  it  is  said  of  Cornelius  (Acts  x.  2),  that 
he  "feared  Grod  vrith  all  his  house;  of  the 
jailor,  (Acta  ivi.  32,  34,)  that  Paul  and  Silas 
'•'spake  to  him  the  word  of  the  Lord,  and  to  all 
that  were  in  his  hoicse"  and  that  he  *  *rejoice<] 
^Kiiieving  in  Grod  m-ith  all  his  hoioseJ'  It  is  said 
.'.if  Lydia  (Acts  xvi.  40,)  that  Paul  and  Silaa 
ha\ing  been  released  from  priaon,  entered  into 
her  house,  ''and  when  they  had  seen  the 
brethren,  they  comforted  them."  Doubtless 
'*the  brethren"  were  persons  in  Lydia's  employ 
who  constituted  her  ''household,"  and  were 
baptized  as  well  as  herself.  Infants  would  not 
have  been  called  brethren,  nor  referred  to  a* 
oomforted.  The  intimation  in  Acts  xviii.  8,  is 
that  the  family  of  Crispus  was  baptized,  but  it 
is  said  he  "believed  on  the  Lord  vnth  all  his 
hmj^e."  Paul,  as  we  learn  from  1  Cor  i.  16. 
•aptized  the  household  of  Stephanas,  but  he 
>=t ys  in  the  same  epistle,  (xvi.  16,)  "  Ye  know 
the  house  of  Stephanas,  that  it  is  the  firsi 
fruita  of  Achaia,  and  that  they  have  addicted 
themselves  to  the  ministry  of  the  sainte," 
These  are  all  the  household  baptisms  men- 
tioned in  the  New  Testament,  and  we  see  in 
them  no  deviation  from  the  oommlBsion  of 
Christ,    which    requires   disdpleihip,  as  pre- 


88  CHURCH     MANUAL. 


requisite  to  baptism.  On  the  other  hand,  tkey 
confirm  the  position,  that  believers  alone  are 
acriptural  subjects  of  baptism. 

The  allusions  to  baptism  in  the  apostolic 
pistles  forbid  the  supposition  that  infants  were 
baptized.  Paul  refers  to  the  "baptized"  a« 
"dead  to  sin" — rising  from  the  baptismal 
waters  to  "walk  in  newness  of  lif^" — as  "put- 
ting on  Christ," — as  "baptized  for  the  dead," 
or  in  the  belief  of  the  resurrection.  Peter  de- 
fines baptism  to  be  "the  answer  of  a  good  con- 
science toward  God."  This  is  a  general  defini- 
tion which  precludes  the  idea  that  baptism  was, 
in  apostolic  times,  administered  to  any  except 
accountable  agents.  What  conscience  has  a 
•peechless  infant?  There  is  no  operation  of 
oonscience  prior  to  accountability.  Baptism, 
then,  in  its  administration  to  infants,  cannot  be 
what  Peter  says  it  is. 

Without  enlarging  on  these  topics,  what  is 
the  conclusion  of  the  whole  matter  ?  Clearly 
this:  The  commission  of  Christ,  as  understood 
and  exemplified  in  the  apostolic  age,  requires 
the  baptism  of  believers,  disciples;  and  the 
baptism  of  all  others,  whether  adult  unbe- 
lievers or  unconscious  infants,  is  utterly  un- 
warranted.    There  is,  as  Paul  has  said,  ovi 


CHURCH     MANUAL.  g^ 


BAPTISM.     It  Ib  one  in  the  action  involved,  an<i 
one  in  the  subject  of  the  action. 

n.  THE  lord's  supper. 

What  Paul  says  of  the  institution  and  desigi 
of  the  Lord's  supper  is  the  substance  of  what 
the  Evangelists  had  recorded.  These  are  hia 
words :  "  For  I  have  received  of  the  Lord  that 
which  also  I  delivered  to  you.  That  the  Lord 
Jesus  the  same  night  in  which  he  was  betrayed 
took  bread:  and  when  he  had  given  thanks,  he 
brake  it,  and  said,  Take,  eat :  this  is  my  body, 
which  is  broken  for  you:  this  do  in  remem- 
brance of  me.  After  the  same  manner  also  he 
took  the  cup,  when  he  had  supped,  saying, 
This  is  the  new  testament  in  my  blood :  this 
do  ye,  as  oft  as  ye  drink  it,  in  remembrance  of 
me.  For  as  often  as  ye  eat  this  bread  and 
drink  this  cup,  ye  do  show  the  Lord's  death  till 
be  come."     1  Cor.  xi.  23-26. 

From  this  inspired  account  of  the  origin  of 
the  Lord's  supper  it  is  plainly  a  commemora- 
tive institution.  It  commemorates  chiefly  and 
supremely  the  death  of  Christ.  "Ye  do  show 
the  Lord's  death."  We  do  not  show  the  birth, 
or  baptism,  or  burial,  or  resurrection,  or  as- 
cension of  our  Redeemer,  b^U  his  death.     Id 


90  CHUACH     MANUAL. 


ever  ihe  tragedy  of  Calvary  should  engroee  tha 
thoughts  of  the  Christian  to  the  exclusion  of 
every  other  topic,  it  is  when  he  sits  at  the 
table  of  the  Lord.  Then  the  death  of  his  Lord 
hould  mono])olize  all  the  power  of  memory. 

'  B«member  thee !  tbj  death,  thj  ihajne  I 
The  ^iefs  which  thoa  didst  bear  ' 
0  memory,  leare  no  other  name 
Bnt  bia  recorded  there." 

Some  will  perhaps  say,  that  in  the  Lord's 
5upper  we  express  our  Christian  fellowship  for 
our  fellow-communicants.  This  is  done  only 
in  an  indirect  and  incidental  manner.  Our 
oommunion,  according  to  Paul,  is  the  commu- 
nion of  the  body  and  blood  of  Christ.  It  is  a 
solemn  celebration  of  his  atoning  death. 

Baptists,  with  comparatively  few  exceptions, 
have  ever  considered  baptism  a  pre-requisite  to 
the  Lord's  table.  They  have  so  regarded  it, 
because  they  have  recognized  its  indispensable- 
ness  to  church  membership.  They  have  rea- 
soned in  this  way:  The  Lord's  supper  is  an 
ordinance  to  be  observed  exclusively  by  the 
members  oi  a  visible  church  of  Christ.  As  the 
Lord's  supper  is  a  church  ordinance  it  is  not 
proper  to  administer  it  to  persons  in  their  in- 
dividual capacity — for  example,  to  the  sick   at 


0  H  U  R  C  H     M  A  N  C  A  L .  91 


their  homes.  The  meeting  of  a  church  is  ia- 
diflpenflable  to  a  scriptural  observance  of  the 
Bolemn  feaat.  None  can  be  members  of  a  visi 
ble  church  of  Christ  without  baptism.  Then, 
fore,  baptism  is  a  pre-requisite  to  communioij 
%i  the  Lord's  table.  It  will  be  seen  from  this 
Bt&tement  of  the  case,  that  baptism  is  a  pre- 
requisite to  the  Lord's  supper  because  it  la  » 
pre-requisite  to  church  membership.  Church 
membership  is  the  chief  condition  anterior  to 
communion  at  the  Lord's  table.  Baptism  is  a 
condition  precedent  only  in  the  sense  that  it 
precedes,  and  is  essential  to  church  member- 
ship. It  would  be  weU  for  Baptists  to  make 
this  view  more  prominent.  Let  them  not  say 
lees  of  baptism,  but  more  of  church  member- 
ship. In  Acts  xi.  41  it  is  said,  ''Then  they 
that  gladly  received  his  word  were  baptized  • 
find  the  same  day  there  were  added  to  them 
about  three  thousand  souls."  The  three  thou 
sand  were  no  doubt  added  to  the  church,  "  the 
hundred  and  twenty  disciples,"  mentioned  in 
the  preceding  chapter;  for  in  the  last  verse  o^ 
the  second  chapter  it  is  written,  *'And  tbr 
Lord  added  to  the  church  daily  such  as  should 
i:>e  saved."  The  adding  in  the  two  verses  was 
the  same  in  kind — that  is,  it  waa  an  adding  to 


92  CHURCH     MANUAL. 


the  charch.  It  will  be  perceived  that  the  bap- 
tized were  added  to  the  church,  and  that  this  was 
done  before  the  '*  breaking  of  bread" — a  phrase 
descriptive  of  the  Lord's  supper.  A  refusal  ob 
he  part  of  Baptists  to  commune  with  Pedo 
baptists  grows  out  of  the  fact  that  the  lattei 
aa.ve  ever  been  considered  by  the  former  as  un- 
baptized,  and  consequently  without  a  scriptural 
church  membership. 

Even  the  celebrated  Robert  Hall,  who  advo- 
cated the  intercommunion  of  Baptists  and  Fe- 
dobaptists,  with  an  eloquence  and  energy  of 
argumentation  rarely  to  be  found  in  the  annali 
of  controversy,  does  not  hesitate  to  express  the 
opinion  that  Pedobaptiste  are  unbaptized.  He 
Bays: 

"  We  certainly  make  no  scruple  of  informing 
a  Pedobaptist  candidate  that  we  consider  him 
A  unbaptized,  and  disdain  all  concealment  upoc 
the  subject."  Again,  *'If  we  join  with  those 
whom  we  are  obliged  to  consider  as  unbaptized, 
they  unite  with  persons  who,  in  their  judg- 
ment, repeat  an  ordinance  which  ought  not  to 
be  performed  but  once,  nullify  a  Christian  in- 
stitute and  deprive  their  children  of  the  bene- 
fit of  a  salutary  rite.* 

•  Hall'i  Worki,  toI.  1..  pp.  455.  45«. 


CHURCH     MANUAL.  93 


i^t  while  Mr.  Hall  considered  Pedobaptiati 
unbaptized,  he  insisted  on  their  right  aa  un- 
baptized  persons  to  come  to  the  Lord's  table. 
He  did  not  admit  baptism  to  be  a  pre-requisite 
to  conimunion.  Had  he  conceded  this,  a  point 
almost  universally  conceded  by  Baptists  and 
Pedobaptists,  he  would  not  have  written  hii 
"Terms  of  Communion"  at  all. 

To  demolish  all  that  Robert  Hall  ever  wrote 
in  favor  of  "  Mixed  Communion,"  it  is  only  ne- 
cesssary  to  show  the  scriptural  priority  of  bap- 
tism to  the  Lord's  supper.  And  surely  this  is 
not  dif&cult  to  do.  That  baptism  was  first  in- 
stituted, is  a  significant  fact.  No  one  will 
deny  that  John,  the  harbinger  of  Christ,  bap- 
tized multitudes,  and  that  Jesus  through  hie 
disciples  (John  iv.  1,  2)  baptized  more  than 
John,  before  the  institution  of  the  Lord's  sup- 
per. It  is  morally  certain  that  those  present 
at  its  institution,  the  night  of  the  betrayal,  had 
been  baptized.  Jesus  himself  had  been  bap- 
tized, and  it  is  too  much  for  credulity  itself  to 
believe  that  he  selected  unbaptized  persons  as 
his  apostles.  Does  the  subsequence  of  the 
Lord's  supper,  in  its  original  appointment,  tc 
baptism,  mean  nothing?  But  it  waa  said  by 
VLt.  Hall,  that  "  John 's  baptism  was  not  Chris- 


94  CHURCH     MANUAL 


tJAn."  It  was  gospel  baptism.  It  was  not  an 
?rdiiiance  of  the  Mosaic  economy.  John  cer- 
tainly introduced  the  gospel  dispensation.  His 
preaching  was  "the  beginning  of  the  gospel" 
(Mark  i.  1,)  and  "the  law  and  the  prophetp 
were  until  John."  (Luke  xvi.  16.)  If  an} 
one  chooses  to  deny  that  his  baptism  wa* 
Chrutian  because  it  is  not  so  termed,  the  de- 
nial may  be  so  enlarged  as  to  embrace  all  the 
baptisms  of  the  New  Testament;  for  the  epi- 
thet Christian  is  not  applied  to  any  of  them. 

But  while  jBxmly  believing  that  John's  was 
•4  gospel  ministry  and  a  gospel  baptism,  all  this 
oaight  be  waived  by  Baptists,  for  argument's 
aake,  and  then  they  can  show  the  unavoidable 
priority  of  baptism  to  communion.  Let  them 
go  at  once  to  Christ's  last  commission:  "Go, 
tench  all  nations,  baptizdng  them."  Every 
scholar  knows  the  Greek  term  translated 
"teach"  means  disciple,  or  make  disciples. 
Disciples  to  Christ  were  to  be  made  through 
the  preaching  and  teaching  of  the  apostles. 
This  is  plain.  The  discipling  process  was  first, 
and  then  the  baptismal  act  was  to  be  per- 
formed. "Go,  disciple  all  nations,  baptizing 
them."  Now,  according  to  the  commission,  it 
is   evident    that   the   process   of    disdpleship 


OHURCH     MANUAL.  95 


ia  to  be  80  immediately  lollowed  by  the  admin- 
iBtration  of  baptism,  as  to  leave  no  room  for 
an  observance  of  the  Lord's  supper  to  inter- 
vene. Baptism  is  the  first  thing  after  a  per- 
son is  discipled  to  Christ.  It  is  the  believer'? 
£rst  public  duty.  It  is  the  first  external  man- 
ifestation of  his  internal  piety.  It  is  an  opei- 
avowal  of  allegiance  to  Christ.  It  is,  there- 
fore, inevitably  prior  to  the  Lord's  supper ,  aD 
observance  of  which  is  no  doubt  included  in 
the  expression: — ''Teaching  them  to  observe 
aU  things  whatsoever  I  have  commanded  you." 
The  baptized  disciples  are  to  be  taught  to  ob- 
serve aU  things  which  he  has  commanded. 
Under  the  commission  of  Christ  his  ministen 
are  not  required  to  say  any  thing  about  the 
Lord's  supper  to  the  unbaptized.  The  bap- 
tized disciples  are  to  be  instructed.  How  ther. 
can  the  Lord's  supper  precede  baptism,  whe; 
the  commission  enjoins  the  mention  of  it  only 
bo  the  baptized  ? 

But  how  did  the  apostles  understand  and 
carry  into  effect  this  commission  ?  This  is  a 
question  of  capital  importance  in  this  discus- 
aion.  On  the  day  of  Pentecost,  Peter  said  to 
the  convicted  Jews,  "Repent,  and  be  b»p- 
:;ized."     The  baptism  was  to  sonoeed  the  r^ 


86  C  H  U  K  C  H    M  A  X  U  A  L 


pentance.  There  is  no  intimation  that  the 
Lord's  supper  was  to  come  between.  And  it 
is  added,  that  the  baptized  "continued  stead- 
fastly in  the  apostles'  doctrine  and  fellowship, 
ind  in  breaking  of  bread,  and  in  prayers," 
The  breaking  of  bread — the  Lord's  supper — 
was  preceded  by  baptism.  When  Philip  went 
down  to  Samaria  and  preached,  the  people  be- 
lieved, and  ''were  baptized  both  men  and  wo- 
men." The  narrative  plainly  indicates  that 
baptism,  and  not  the  Lord's  supper,  imme- 
diately followed  the  people's  belief  of  what 
Philip  preached.  When  the  Ethiopian  eunuch 
avowed  his  faith  in  Christ,  Philip  at  once  bap- 
tized him.  There  was  no  celebration  of  the 
Lord's  supper  before  they  left  the  chariot  and 
"went  down  into  the  water."  When  Cornelius 
and  his  house  received  the  Holy  Spirit,  Peter 
did  not  aak  who  can  forbid  the  Lord's  table  to 
them,  but,  "Can  any  man  forbid  water,  that 
these  should  not  be  baptized?"  When  Paul  and 
Bilaa,  at  the  hour  of  midnight,  preached  to  the 
jailor  and  his  family,  and  they  believed,  what 
waa  then  done?  Did  they  commune  at  the 
Lord's  table?  No,  but  he  and  all  his  were 
iNipticed  immediately. 

Thus  doee  it  appear  that  the  apoetles  and 


OHU  R  CH    M  A  y  U  AL.  97 


primitive  minieterB  understood  the  commisaion 
as  enjoining  baptism  before  the  Lord's  supper. 
They  have  left  an  instructive  example,  which 
we  are  not  at  liberty  to  disregard.  In  view  of 
this  example  we  may  boldly  affirm,  that  the 
whole  tenor  of  the  New  Testament  indicates 
tiie  priority  of  baptism  to  communion.  Noth- 
ing is  plainer. 

Pedobaptists  concede  the  precedence  of  bap- 
tiam  to  the  Lord's  supper.  Dr.  Wall,  in  his 
"History  of  Infant  Baptism,  Part  II.,  chap, 
ii.,"  expresses  himself  in  strong  terms  as  fol- 
lows: 

"  No  church  ever  gave  the  communion  to  any 
persons  before  they  were  baptized.  Among  all 
the  absurdities  that  ever  were  held,  none  ever 
maintained  that  any  persons  should  partake  of 
the  communion  before  they  were  baptized." 

Br.  Doddridge,  in  his  Miscellaneous  Works, 
p.  510,  remarks: 

"It  is  certain  that  Christians  in  general 
have  always  been  spoken  of,  by  the  most  an- 
cient Fathers,  as  baptized  persons.  And  it  is 
alBO  certain  that,  as  far  aa  our  knowledge  of 
primitive  antiquity  extends,  no  unbaptized  per- 
son received  the  Lord's  supper." 

Dr.  Hibbard,  a  Methodist  author  ot  ooneddA- 

9 


98  CHURCH     MANUAL, 


rable  distinction,  in  his  work  on  "Ciiristain 
Ba])ti8m,"  thuB  expresses  hunself: 

"  It  m  but  just  to  remark,  that  in  one  priBd- 
ple  the  Baptist  and  the  Pedobaptiet  churcher 
agree.  They  both  agree  in  rejecting  fror 
communion  at  the  table  of  the  Lord,  and  in  dt 
nying  the  rights  of  church-fellowship  to  ad 
who  have  not  been  baptized.  Valid  ba4)tiflm 
they  consider  as  essential  to  constitute  visible 
church  membership.  This,  also,  we  hold.  The 
only  question  then  that  here  divides  us  is,  what 
is  essential  to  valid  baptism?  The  Baptists, 
in  passing  a  sweeping  sentence  of  diflfranchise- 
ment  upon  all  other  Christain  churches,  have 
only  acted  upon  a  principle  held  in  common 
with  all  other  churches,  viz. :  that  baptism  is 
essential  to  church  membership.  ...  Of 
course,  they  must  be  their  own  judges  as  to 
what  baptism  is.  It  is  evident  that,  according 
to  our  views,  we  can  admit  them  to  our  com- 
munion ;  but  with  their  views  of  baptism,  it  is 
equally  evident,  they  can  never  reciprocate  the 
oourtesy ;  and  the  charge  of  doee  communion 
is  no  more  applicable  to  the  Baptists  than  to  us ; 
inasmuch  as  the  question  of  church  membership 
ifl  determined  by  as  liberal  principles,  aa  it  ia 
with  any  other  Protestant    churchee — %o  far 


CHURCH     MANUAL.  99 


f  mean,  as  the  present  subject  \b  oon- 
oemed,  i.  «.,  it  is  determined  by  valid  bap- 
tism."    Hibbard's  "Christian  Baptism."     pp. 

171,  176. 

This  extract  from  Dr.  Hibbard  exhibits  a 
epirit  of  controversial  candor  and  fairness,  not 
often  witnessed  in  the  discussion  of  the  com- 
munion question.  It  explodes  the  charge  of 
"Baptist  bigotry  and  exclusiveness,"  and  estab- 
lishes the  fact  that  the  point  in  dispute  be- 
tween Baptists  and  others  is  not  about  close 
communion,  but  close  baptism.  The  contro- 
versy is  supremely  and  intensely  baptismal. 

Every  visible  church  of  Christ  may  be  con- 
sidered a  sacred  inclosure,  susceptible  of  en- 
trance in  but  one  way.  In  that  inclosure  is 
set  the  table  of  the  Lord.  And  the  Lord  of 
tie  table  has  prescribed  the  terms  of  admit- 
tance into  that  inclosure.  Those  who  have 
complied  with  the  terms  and  have  entered  in, 
are  the  guardians  of  the  table.  They  must  see 
to  it  that  it  is  approached  only  in  the  way 
which  the  Lord  of  the  inclosure  and  of  the 
table  has  specified..  If  they  are  appealed  to,  to 
f^hange  the  entrance  way,  or  to  make  a  new 
f^n trance,  or  to  allow  those  without  to  make 
ways  of  entrance  to  suit  themselves,  they  must 


100  CHURCH    MANUAL. 


saj  with  atrongeet  emphaaifl:  "there  is  oni 
lawoivkr" — "we  have  wo  such  custom, 
neither  the  churches  of  ood." 

It  will  b«  said — for  it  has  been  said,  no  one 
knows  how  often — the  table  is  the  Lord's. 
This  all  will  concede.  But  how  different  are 
the  reasonings  based  on  this  concession  I  Pedo- 
baptists  say,  ajs  it  is  the  Lord's  table  they  have 
a  right  to  approach  it — that  as  it  is  not  the 
table  of  the  Baptists,  the  Baptists  ought  not  to 
place  obstructions  in  the  way  of  their  approach. 
Baptists  say,  as  it  is  the  Lord's  table,  it  must 
be  approached  in  the  way  he  directs — that  his 
proprietorship  of  the  table  furnishes  the  reason 
of  their  course — that  if  it  was  their  table  they 
would  have  discretionary  authority,  whereas 
they  now  have  none — that  they  do  not  place 
obstructions  in  the  way  of  Pedobaptists,  but 
that  the  Lord  of  the  table  has  done  it.  This  ia 
a  specimen  of  the  logic  employed  by  the  two 
parties  in  the  controversy.  Which  spedes  of 
logic  indicates  greater  loyalty  to  Christ,  thf* 
reader  may  determine. 


CH  U  RCH    M  ANU  AL.  101 


CHAPTER  V. 

THE   GNDVERNMENT   OF   A   CHURCH. 

)HERE  are  three  forms  of  church  goy- 
emment,  indicated  by  the  terms  Epii- 
copacy,  Presbyterianism,  and  Congre- 
gationalism. 

Episcopacy  recognizes  the  right  of 
bishops  to  preside  over  districts  of 
>x)iintry,  and  one  of  its  fundamental  doctrinei 
is,  that  a  bishop  is  officially  superior  to  other 
ministers.  Of  course,  a  modem  bishop  has  un- 
der his  charge  the  "inferior  clergy;"  for  it  is 
insisted,  that  the  "ordaining  power,"  and  "the 
right  to  rule,"  belong  to  the  Episcopal  office. 
Those  who  adopt  the  Episcopal  form  of  govern- 
ment, believe  that  there  are  three  orders  in 
the  ministry — namely,  deacons,  elders,  and 
bishops.  The  modern  application  of  the  term 
bishop  to  a  man  who  has  under  his  charge  a 
district  of  country,  is  very  objectionable.  It 
has  almost  banished  from  Christendom  the  idea 


102  CHURCH    MANUAL. 


originally  attached  to  the  term.  In  apostolic 
times,  bishop,  paator,  and  elder  were  terms  of 
equivalent  Import.  The  elders  of  th^  churcli 
of  Ephesus  are  termed  (Acts,  ii.  24,)  overseers 
—in  the  original,  episcopoa — ^the  word  general- 
ly translated  "bishop,"  if  indeed  "bishop"  may 
be  called  a  translation. 

Presbyterianism  recognizee  two  claaBes  oi 
elders — peaching  elders  and  ruling  elders 
The  pastor  and  ruling  elders  of  a  congregation 
constitute  what  is  called  the  "session  of  the 
church."  The  "  session"  transacte  the  busineee 
of  the  church,  receives,  dismisses,  excludes 
members,  <fec.  From  the  decisions  of  a  session 
there  is  an  appeal  to  the  presbytery ;  from  the 
action  of  the  presbytery  an  appeal  to  the 
Synod;  and  from  the  action  of  the  Synod  an 
appeal  to  the  General  Assembly,  whose  adjudi 
cations  are  final  and  irresistible. 

Congregationalism  antagonizes  with  Episco- 
pacy and  Presbyterianism,  and  distinctly  reo- 
ognizes  these  truths  : 

1.  That  ike  govemmentcd  power  is  in  the 
hands  of  the  people. 

It  resides  with  the  people  in  oontradLstino 
tion  from  bishops  or  elders — that  is  to  say, 
bishops  or  elders  can  do  nothing,  strictly  and 


CHURCH    xM  AN  UAL.  103 


properly  eccieeiastic,  without  the  concurrence 
of  the  people. 

2.  Uu  rigkt  of  a  majority  of  the  member6 
of  a  church  to  rule,  in  accordance  with  the  lav 
■if  Christ. 

The  will  of  the  majority  having   been  ei 
pressed,  it  becomes  the  minority  to  submit. 

3.  That  the  power  of  a  church  cannot  be 
transferred  or  alienated,  and  that  church  ae- 
tion  is  final. 

The  power  of  a  church  can  not  be  delegatecL 
There  may  be  messengers  of  a  church,  but 
there  can  not  be  delegates  in  the  ordinary 
sense  of  the  term.  It  would  be  well  for  the 
churches  in  their  Letters  to  Associations  and 
Councils,  to  say  messengers,  not  delegates. 
No  church  can  empower  any  man,  or  body  o1 
men  to  do  any  thing  which  will  impair  its  in- 
tependency. 

These  are  highly  important  principles,  and 
while  the  existence  of  the  congregational  form 
of  church  government  depends  on  their  recog- 
nition and  application,  it  is  an  inquiry  of  vital 
moment:  Does  the  New  Testament  inculcate 
these  principles  ?  For  if  it  does  not,  whatever 
may  be  said  in  commendation  of  them,  thev 
no  obligatory  force. 


104  OHUBOH    MANUAL. 


Doee  the  New  Testament  then  inculcate  the 
foundation  principle  of  CongregationaliBm  ; 
namely,  thxit  the  governmental  power  of  a 
church  is  with  the  members  ?     Let  us  see. 

It  was  ike  province  of  the  apostolus  chxirche 
to  admit  members  into  their  com,munion. 

In  Romans  liv.  1,  it  is  written:  "Him 
that  is  weak  in  the  faith  receive  ye."  The 
import  of  this  language  obviously  is,  **  Receive 
into  your  fellowship,  and  treat  as  a  Chriatian 
him  who  is  weak  in  faith."  There  is  un- 
questionably a  command — keoeive  ye.  To 
whom  is  this  command  addressed?  To  biah- 
ops?  It  is  not.  To  the  "Session  of  the 
church,"  composed  of  the  pastor  and  the  ruling 
elders?  No.  To  whom  then?  To  the  very 
persons  to  whom  the  epistle  was  addressed, 
and  it  waa  written  "to  all  that  be  in  Rome, 
oeloved  of  God,  called  to  be  saints."  No  inge- 
nuity can  torture  this  language  into  a  command 
given  to  the  officers  of  the  church  in  Rome. 
The  members  of  the  church,  whose  designation 
was  "sainta,"  were  addressed  and  commanded 
to  "  receive  the  weak  in  faith."  It  was  their 
business  to  decide  who  should  be  admitted  into 
their  Ch'^tian  community;    and  Paul  under 


OHUBCH    MANUAL.  l05 


the  impulaes  of  inspiration,  say 8,  "  Him  that  i» 
weak  in  the  faith,  receive  ye." 

We  now  jyroceed  to  show  Utat  ike  New  Tegta- 
ment  churches  had  the  right  to  exdvde  un- 
worthy  members,  and  that  they  exercised  tht 
right. 

In  1  Cor.  V.  1-5,  we  read  aa  follows:  "It  is 
reported  commonly  that  there  is  fornication 
among  you,  and  such  fornication  as  is  not  so 
much  as  named  among  the  Gentiles,  that  one 
ihould  have  his  father's  wife.  And  ye  are 
puflfed  up,  and  have  not  rather  mourned  that 
he  that  hath  done  this  deed  might  be  taken 
away  from  among  you.  For  I  verily,  as  ab- 
sent in  body,  but  present  in  spirit,  have  judged 
already,  as  though  I  were  present,  concerning 
Him  that  hath  so  done  this  deed ;  In  the  name 
of  our  Lord  Jesus  Christ,  when  ye  are  gath- 
ered together,  and  my  spirit,  with  the  power 
of  our  Lord  Jesus  Christ,  to  deliver  such  an 
one  to  Satan,  for  the  destruction  of  the  fleih, 
that  the  spirit  may  be  saved  in  the  day  of  the 
Lord  Jesus." 

It  is  worthy  of  remark  that  while  Paul 
"judged,"  that  the  incestuous  man  ought  to  be 
excluded  from  the  church,  he  did  not  eowsltide 


106  CHURCH     MANUAL, 


kim.  He  did  not  claim  the  right  to  do  so;  and 
when  he  aaid  to  the  "churches  of  Galatia,"  "I 
would  they  were  even  cut  off  who  trouble  you,'' 
he  did  not  cut  them  off,  though  he  desireii  that 
\  should  be  done. 

It  deserves  notice,  too,  that  the  members  oi 
the  Corinthian  church  could  not,  in  their  indi- 
mdyxd  capacity ^  exclude  the  incestuous  man. 
It  was  necessary  that  they  should  be  "  gathered 
together."  They  must  assemble  as  a  churcL 
Thi^  assembling,  ''the  power  of  our  Lord 
Jesufl  Christ"  was  to  be  with  them.  They  were 
to  act  by  his  authoriity,  and  execute  his  will ; 
for  he  makes  it  incumbent  on  his  churches  to 
exercise  discipline.  In  the  last  verse  of  the 
chapter  referred  to,  Paul  says:  "Put  away 
from  among  yourselves  that  wicked  person." 
H«re  is  a  command,  given  by  an  inspired  man, 
requiring  the  exclusion  of  an  unworthy  mem- 
ber from  the  church  at  Corinth.  To  whom 
was  the  command  addressed?  To  the  official 
members  of  the  church?  No;  but  "to  the 
ohurch  of  God,  which  is  at  Corinth,  to  them 
that  are  sanctified  in  Christ  Jesus,  called  to  be 
a&intB.^ 

The  right  of  a  church  to  exclude  from  itf 
oooun  union  disorderly  persons  is  reoognimd  in 


CHURCH     MANUAL.  107 


2  The89.  iii.  6:  "Now  we  command  you,  bretli- 
ren,  in  the  name  of  our  Lord  Jesufl  Chriflt, 
that  ye  withdraw  yourselves  from  every 
brother  that  walketh  disorderly."  This  com- 
mand was  addressed  "to  the  church  of  the 
Thessalonians."  To  withdraw  from  a  "disor- 
derly brother"  is  the  same  thing  as  to  exclude 
him.  There  ifl  a  cessation  of  church  fellow- 
ship. 

Matt,  iviii.  17,  haa  not  been  referred  to,  be- 
cause it  will  be  noticed  in  another  place.  The 
reader  will  see,  upon  examination,  that  the 
passage  clearly  implies  the  power  of  "the 
church"  to  perform  the  act  of  excommunica- 
tion, by  which  the  member  cut  off  becomes 
"as  a  heathen  man  and  a  publican." 

The  apostolic  churches  had  the  power  and 
the  right  to  restore  excluded  members,  who  gav 
ffatisfactoTT/  evidence  of  penitence. 

In  2  Oor.  ii.  6-8,  the  "incestuous  man  is 
again  mentioned  as  follows:  "Sufficient  to 
Buch  a  man  is  this  punishment,  which  was  in- 
dicted of  many.  So  that  contrariwifie  ye  ought 
rather  to  forgive  him  and  comfort  him,  lest 
perhaps  such  an  one  should  be  swallowed  up 
with  overmuch  sorrow.     Wherefore  I  beseech 


108  C  H  U  11  C  n    M  A  ^  U  A  L  . 


you  that  ye  would  confirm  your  love  towards 
him."  The  apostle  manages  this  case  with  the 
greatest  tenderness  and  delicacy.  He  refers 
to  the  excluded  member  without  the  least  re- 
ference to  the  disgraceful  offence  for  which  h^ 
was  excluded.  "  Sufficient/'  says  he,  *'  is  thiE 
punishment,"  etc.  That  is,  the  object  of  the 
exclusion  had  been  accomplished.  The  church 
had  shown  its  determination  not  to  connive  at 
sin,  and  the  excluded  member  had  become 
penitent.  But  the  point  under  consideration 
is,  that  the  apostle  advised  the  restoration  of 
the  penitent  offender.  Paul  could  no  more  re- 
store him  to  the  church  than  he  could  expel 
him  from  it  in  the  first  instance;  but  he  says, 
''I  beseech  you  that  ye  confirm  your  love  to- 
ward him."  The  power  to  restore  was  with 
the  church,  and  Paul  solicits  an  exercise  of  that 
power.  The  great  apostle  in  saying,  "/  be 
teech  you,"  bows  to  the  majesty  of  democratic 
diurch  sovereignty.  He  virtually  admits  that 
nothing  could  be  done  unless  the  church  chow 
to  act. 

Now,  if  the  New  Testament  churches  had 
the  power  and  the  right  to  receive,  exclude,  and 
reetore  members,  they  must  have  had  the 
right  to  transact  any  other  business  coming 


C  H  U  K  C  H    M  A  X  U  A  L  .  109 


before  them.  There  surely  can  be  nothing 
more  vital  to  the  interests  of  a  church  than  the 
reception,  exclusion  and  restoration  of  mem- 
bers. Here  we  might  let  the  argument  fof 
the  foundation  principle  of  Congregationalism 
rest;  but  there  is  other  proof  of  the  recogni- 
tion of  that  principle. 

In  the  first  chapter  of  the  Acts  of  the  Apoe- 
tles,  there  is  an  account  of  the  election  of  Mat- 
thias to  the  apostleship.  He  was  to  succeed 
Judas,  the  traitor.  The  most  natural  infer- 
ence is,  that  Matthias  was  chosen  by  the  "one 
hundred  and  twenty  disciples"  mentioned  verse 
16.  These  disciples  were,  no  doubt,  the 
church  to  which  the  three  thousand  convert* 
were  added  on  the  day  of  Pentecost.  The 
people  must  have  been  held  in  high  estimation 
by  Peter,  if  called  on  in  conj  notion  with  the 
apostles  themselves  to  elect  a  successor  to  Judas. 

In  Acts  vi.,  there  is  reference  to  the  circum- 
•tances  which  originated  the  deacon's  office, 
and  also  to  the  manner  in  which  the  first  dea- 
oons  were  appointed.  It  will  be  seen  that  the 
matter  of  grievance  was  referred  by  the 
Apostles  to  the  midtitude  of  the  disciples — 
that  they  directed  the  brethren  to  look  oiU 
seven  men — that  the  8ay]n^  pleased  the 
10 


110  OHDKOH     MANUAL 


wfiole  muLtitvde — and  ikey  chose,  etc.  The 
words  we  have  italicized  render  the  agency  of 
riie  people  in  the  whole  transactJion  clear  as  the 
5XLn  in  heaven.  Not  only  the  disciples,  but 
the  multitude,  the  whole  multitude  of  the  dip- 
t-iples  acted.  No  language  could  more  strong- 
ly express  the  action  of  a  church,  a*  distin 
guished  from  that  of  its  officers. 

In  support  of  the  fundamental  principle  of 
Congregationalism,  the  following  facte  are 
stated:  The  ''whole  church"— the  ''breth- 
ren"— are  named  in  connection  with  the 
"Apostles  and  elders,"  Acte  xv.  22,  23: 
"  Then  pleased  it  the  Apostles  and  elders,  with 
the  whole  church,  to  send  chosen  men.  "And 
they  wrote  letters  by  them  after  this  manner : 
*The  Apostles,  and  elders,  and  brethren,  send 
greeting.'"  The  brethren  of  the  church  at 
Jerusalem  acted,  as  well  as  the  Apostles  an  1 
9lder8. 

The  churches  of  Apostolic  times  sent  forti. 
ministers  on  missionary  tours.  When  Antioch 
received  the  word  of  God,  the  church  at  Jeru- 
a&lem  "sent  forth  Barnabas,  that  he  should  go 
«a  far  as  Antioch,"  Acte  xi.  22.  His  labors 
were  successful — "much  people  was  added  to 
the  Lord" — and   at  a  subsequent  period  the 


CHURCH    MANUAL.  m 


ehurch  in  Antioch  sent  out  Saul  and  Bamabaa, 
who  made  a  long  journey,  performed  much  k- 
bor,  returned  and  reported  to  the  ckureh  aJl 
that  Go<l  had  done  with  them.  Acts,  liii,  1- 
S:  liv.  26,  27.  With  what  deferential  respect 
did  these  ministers  of  the  gospel  treat  th« 
church  that  sent  them  forth !  The  Apostlee, 
so  fai"  from  exercising  lordship  over  the 
churches,  did  not  control  their  charities.  This 
la  seen  in  Acts  xi.  29,  30:  1  Cor.  xvi.  1,  2:  2 
Cor.  \x.  7.  The  churches  selected  messengers 
to  convey  their  charities.  See  1  Cor.  xvi,  3 :  2 
Cor.  viii.  18,  19.     Phil.  ii.  25:  iv.  18. 

A  second  principle  of  Congregationalism,  al- 
ready announced,  is  t?ie  right  of  a  majority  of 
the  members  of  a  church  to  ruU  in  cuscordance 
with  the  law  of  Christ. 

In  2  Cor.  ii.  6,  it  is  written,  ''Sufficient  t^ 
such  a  man  is  this  punishment,  which  was  in 
flicted  of  many."  A  literal  translation  of  the 
words  rendered  '"'of  many,"  would  be  "by  the 
more" — that  is  by  the  majority.  McKnight't 
translation  is,  ''by  the  greater  number."  If^ 
as  has  been  shown,  the  governmental  power  of 
a  church  is  with  the  members,  it  follows  that 
a  majority  must  rule.    This  is  so  plain  a  Drinci- 


112  OHUROH    MANUAL. 


pU  of  CoDgregationalism,  and  of  common 
that  it  ifl  needless  to  dwell  upon  it. 

A  tkird  truth,  recognized  by  the  Congr^ 
gational  form  of  church  government  is,  thcU 
the  power  of  a  church  cannot  be  transferred  or 
xlienatedf  and  that  church  auction  is  final. 

The  church  at  Corinth  could  not  transfer 
her  power  to  the  church  at  Philippi,  nor  could 
the  church  at  Antioch  convey  her  authority  to 
the  church  of  Ephesus.  Neither  could  all  tiie 
apostolic  churches  combined,  delegate  their 
power  to  an  association,  or  synod,  or  conven- 
tion. That  church  power  is  inalienable,  results 
from  the  foundation  principle  of  Congregation- 
alism— that  this  power  is  in  the  hands  of  the 
people,  the  membership.  And  if  the  power  of 
ft  church  cannot  be  transferred,  church  action 
k  final.  That  there  is  no  tribunal  higher  than 
a  church  is  evident  from  Matthew  xviii.  15- 
17.  The  Saviour  lays  down  a  rule  for  the  ad- 
justment of  private  differences  among  breth- 
ren. "If  thy  brother  shall  trespass  against 
thee  go  tell  him  his  fault,"  etc.  If  the  of- 
fender, when  told  of  his  fault,  does  not  give 
■atibfaction,  the  offended  party  is  to  take  with 
him,  "one  or  two  more,  that  in  the  mouth  of 
two  or  three  witnesses   every  word  may  be 


CHURCH    MANUAL.  US 


wtablished,"  But  if  the  offender  "shall  ne- 
glect to  hear  them,"  what  is  to  be  done?  "Tell 
it  to  the  church."  What  church?  Evidently 
the  particular  congregation  to  which  tht 
parties  belong.  If  the  offender  does  not 
fiear  the  church,  what  then?  "Let  him  b« 
unto  thee  as  a  heathen  man  and  a  publican." 
But  can  there  be  no  appeal  to  an  Association, 
or  Presbytery,  or  Conference?  No.  There 
is  no  appeal.  Shall  an  Association,  or  Presby- 
tery, or  Conference,  put  the  offender  back  in 
church  fellowship,  when  the  church,  by  its  ac- 
tion, classed  him  with  heathens  and  publicans? 
This  is  too  preposterous.  What  kind  of  fel- 
lowship would  it  be?  Will  it  be  asked,  what  i« 
bo  be  done  if  the  action  of  a  church  does  not 
^ve  satisfaction  to  all  concerned  ?  What  is  to  be 
done  when  the  action  of  a  Presbyterian  Gene- 
ral Assembly,  or  Methodist  General  Confer- 
ence, or  an  Episcopal  General  Convention  doee 
not  give  satisfaction?  There  must  be  a  stop- 
ping-place. There  must  be  final  action.  Bap- 
tists say,  with  the  New  Testament  before 
them,  that  the  action  of  each  local  congrega- 
tion of  believers  is  final.  Pedobaptists,  with 
the  exception  of  Independents  and  CongregS' 
kianalistfi,  denv  the  fincdity  of  church  action. 


114  CHURCH    MANUAL. 


Who  are  right?  Let  those  who  oppose  ih« 
Baptist  form  of  church  government  show 
in  the  New  Testament,  the  remotest  al- 
lusion to  an  appeal  from  the  decision  of  k 
church  to  any  other  tribunal.  It  cannot  \m 
ione. 

The  view  here  presented  of  the  independence 
of  the  apostolic  churches  is  so  obviously  in  ac- 
oordance  with  the  facts  of  the  case  that  distin- 
guished Pedobaptists  have  been  forced  to  con- 
cede it.  Hence  Mosheim,  a  Lutheran,  and  a 
bitter  enemy  of  Baptists,  speaking  of  the  first 
oentury,  says,  "The  churches  in  those  early 
times,  were  entirely  independent,  none  of  them 
being  subject  to  any  foreign  jurisdiction,  but 
each  governed  by  its  own  rulers  and  its  own 
laws ;  for,  though  the  churches  founded  by  the 
apostles  had  this  particular  deference  shown  to 
them,  that  they  were  consulted  in  difficult  an 
ioubtful  cases,  yet  they  had  no  juridical  au 
thority,  no  sort  of  supremacy  over  the  others, 
Qor  the  least  right  to  enact  laws  for  them."* 

Archbishop  Whately,  a  dignitary  of  the 
Church  of  England,  referring  to  the  apostolia 
churches,  says:    "They  were  each  a  distinct, 

*Mac1aine'8  Mosheim'i  Chmrok  fliftory,  Baltimcr«  IdltMai, 
Vol   I.,  p.  39. 


C  HUKOH    MANUAL.  ^^^ 


independent  oommunity  on  earthy  unit^  by 
Uie  common  principles  on  which  they  were 
founded,  and  by  their  mutn*l  agreement  affec- 
tion, and  respect;  but  not  having  any  one  re- 
cognized Head  on  earth,  or  acknowledging 
*ny  sovereignty  of  one  of  these  societies  over 
others."  Again:  "A  ohtjrch  and  a  diocese 
seem  to  have  been  for  a  conaidorable  time  oo- 
sxtendve  and  identical.  And  each  church  or 
ilocese  though  connected  with  the  rest  by  tie* 
of  faith,  and  hope,  and  charity,  Mams  to  ha^e 
been  perfectly  independent  as  fai  as  regards 
any  power  of  control."* 

This  is  strong  testimony  from  a  Lutheraa 
and  an  Episcopalian.  They  would  have  give» 
a  different  representation  of  the  matter,  if  they 
oould  have  done  so  consistently  with  trutk. 
They  virtually  condemned  their  own  denomi- 
national organizations  in  writing  thus. 

Before  closing  this  chapter,  it  may  be  proper 
U)  say  that  while  a  church  in  the  exercise  of 
its  independence  may  receive  members  ex- 
d.uded  from  another  church,  it  can  not  bt 
done,  in  ordinajy  circunstanc^^,  without  a  vio- 
lation of  church  courtesy,  and  a  departure  fron 
the  spirit  of  the  gospel.     It  is  assumed  that,  m 

•  Firgdoi»  of  Chritt,  Carter'e  £diH«k.  py.  M.  iiL 


lli  OHUBOH    MANUAL. 


A  general  thing,  members  are  deservedly  ex- 
cluded from  cliurch  fellowBhip.  When  this  is 
the  caee,  it  ifl  manifestly  improper  for  them  to 
be  received  by  sister  churches.  It  would  have 
been  a  flagrant  violation  of  propriety  for  any 
'*ther  church  to  have  received  to  its  member- 
ship the  incestuous  man  expelled  by  the 
church  at  Corinth.  Those  justly  excluded,  if 
they  would  enjoy  church  privileges  again,  must 
penitently  confess  the  offenses  for  which  they 
were  excluded,  and  obtain  restoration  to  mem- 
bership in  the  church  from  whose  fellowship 
they  were  cut  off.  This  is  the  general  rule. 
Sometimes,  however,  a  member  is  unjustly  ex- 
cluded. Prejudice  or  party  feeling  may  con- 
trol the  action  of  the  church.  In  the  exercise 
of  discipline  the  law  of  Christ  may  be  departed 
from.  Acknowledgments  which  ought  to  be 
datisfactory  may  be  declared  insuf&cient.  The 
arraigned  member  is  unjustly  expelled.  The 
impression,  it  may  be,  is  made  on  the  oommu- 
nitjy  as  well  as  on  sister  churches,  that  the  ex- 
pulsion is  unjust.  What  is  to  be  done?  Phe 
excluded  member  is  suffering  wrongfully,  and 
earnettly  deeiree  to  enjoy  church  privileges. 
The  church  that  has  passed  the  excluding  act 
ought  to  reecind    it.     Suppose,  however,    fhf 


CHURCH    MANUAL.  117 

church,  diflrege-rding  the  advice  of  diflinter- 
eeted,  judicious  brethren,  does  not  rescind  ite 
act.  Then  the  expelled  member,  the  injustice 
of  his  exclusion  being  known,  may  be  right- 
fully received  into  the  fellowship  of  anothfi* 
church.  Such  cases  rarely  occur;  but  whea 
they  do,  it  is  weU  to  know  that  they  may  btj 
disposed  of  in  the  manner  here  suggested. 
There  is  in  church  independence  ample  author- 
ity for  this  course  of  procedure.     The  acts  oy 

A  CHURCH  ARE  VALID  AND  BIKDIKQ  WHEN 
THEY  ACCORD  WITH  THE  LAW  OF  ChRIBT: 
WWSS  THBY  DO  NOT  THBT  ARE  NULL  AND 
VOID. 


118  OHUKOH    Mi.XXJAL< 


CHAPTER  VI. 

THE   DISCIPLINE  OF   A  OHTTBOH. 

)F  DISCIPLINE  ia  neceBsary  in  fiamilies, 
Bchoolfl,  and  armies,  it  mnst  answer  im- 
portant purposes  in  the  churches  of 
Christ.  It  may  be  considered  the  pro- 
cess by  which  the  spiritual  improvement, 
usefulness,  and  efficiency  of  a  church  are 
promoted.  In  its  comprehensive  sense  church 
discipline  is  both  formative  and  correctivef 
though  the  phrase  is  generally  used  in  the  lat 
iidT  acc^tation.     We  notice  briefly. 

I.    FORMATIVE   DISCIPLINE. 

The  doctrine  of  formative  discipline  is 
taught  in  such  passages  as  these :  "  In  whom 
«11  ihe  building  fitly  framed  together  groweth 
onto  a  holy  temple  in  the  Lord :  in  whom  ye 
also  are  builded  together  for  a  habitation  of 
CM  through  the  Spirit."    ''For  the  perfecting 


CHURCH     MANUAL.  H9 


df  the  saints,  for  the  work  of  the  miniBtry,  for 
the  edifying  of  the  body  of  Christ;  till  we  all 
come  in  the  unity  of  the  faith,  and  of  the  knowl- 
edge of  the  Son  of  God,  unto  a  perfect  man, 
unu)  the  measure  of  the  stature  of  the  fullnesg 
of  Christ."  "Giving  all  diligence,  add  to  your 
faith  virtue;  and  to  virtue  knowledge;  and  to 
knowledge  temperance ;  and  to  temperance  pa- 
tience; and  to  patience  godliness;  and  to  god- 
liness brotherly-kindness;  and  to  brotherly- 
kindness  charity."  "Grow  in  grace,  and  in 
the  knowledge  of  our  Lord  Jesus  Christ." 
Ephes.  ii.  21,  22 ;  iv.  12,  13;  2  Pet.  i.  5-7;  iii. 
18. 

It  is  clear  from  these  Scriptures  that  Chris- 
tians should  ever  be  in  a  state  of  progressive 
■piritual  improvement.  They  must  not  retro- 
grade, nor  remain  stationary,  but  be  constantly 
advancing  in  the  divine  life.  The  "perfecting 
of  the  saints"  is  an  object  of  vast  importances 
The  perfection  referred  to  has  to  do,  not  so 
much  with  absolute  freedom  from  sin,  as  some 
suppose,  as  with  the  symmetrical  development 
and  maturity  of  Christian  character.  The  new 
convert  to  the  faith  of  the  gospel  is  a  "babe," 
a  spiritual  infant,  that  has  "need  of  milk,"  and 
Qot  of  "strong  meat."     Formative  church  dis»- 


120  CHURCH    MANUAL. 


dpline  contemplates  the  vigorous  growth  of 
the  "babe  in  Christ"  till  it  is  developed  into 
"a  perfect  man."  Bringing  the  baptized  disci- 
ples into  local  church  organizations  has  this 
purpose  in  view.  They  are  to  be  taught  "t/? 
oberve  all  things  whatsoever  Christ  has  com- 
manded." By  such  observance  alone  can  a 
church  edify  itself  in  love,  building  up  its  mem- 
bers on  their  most  holy  faith.  By  such  ob- 
servance is  promoted  the  symmetry  of  Chris- 
tian character,  and  in  it  are  included  all  the 
activities  of  the  Christian  life. 

Formative  discipline,  in  its  sanctifying  influ- 
ences, ought  to  reach  every  church  member. 
The  old,  with  their  gray  hairs,  should  exhibit 
its  beneficial  power  in  the  ripeness  of  the  fruits 
of  the  Spirit.  The  middle-aged,  in  the  perfec- 
tion of  physical  strength,  should  also  show  that 
t  makes  them  "strong  in  the  Lord  and  in  th^ 
power  of  his  might."  And  the  young,  in  the 
morning  of  life,  should  yield  to  its  plastic 
touches,  that  they  may  become  useful  laborers 
in  the  vineyard  of  the  Lord.  All  have  been 
redeemed  with  the  precious  blood  of  Christ, 
and  "  should  live,  not  to  themselves,  but  to  him 
who  died  and  rose  again." 

If  every  church  will    experimentally   and 


C  H  U  R  C  H    M  A  N  U  A  L  .  121 


practical]  7  learn  the  lessons  taught  in  1  Cor- 
inthiana   lii.   1^27,  the     subject    of    forma 
tive  discipline  will  be  well  understood.     Then 
no  member  will  be  dissatisfied  with  his  own 
place,  and   envy  the   place   of  another.     N 
one  will  attach  undue  importance  to  his  ow 
services,  and  undervalue  the  services  of  others. 
Mo  one  mR  forget  that  the  "  more  feeble  mem- 
bers" of   a  church  are    "necessary,"    because 
they  have   something   to  do.     There  will  be 
cordial  sympathy  and  cooperation  growmg  out 
of    identity   of    spiritual    interests.     Such   a 
church  will  prosper  and  ''grow  unto  a  holy 
temple  in  the  Lord."     But  if  a  church  fails  to 
learn  the  lessons  referred  to,  ita  members  will 
make  comparatively  no  progress  in  the  divine 
life — they  will  remain  in  a  state  of  spiritual  in- 
fancy— and  their  knowledge  of  the  gospel  will 
be  so  meagre  and  superficial  as  to  subject  theci 
to  the  charge  brought  against  the  Hebrews'. 
"  For  when  for  the  time  ye  ought  to  be  teach- 
ers, ye  have  need  that  one  teach  you  again 
which  be  the  first  principles  of  the  oracles  of 
C^od;  and  are  become  such  as  have  need  of 
milk,  and  not  of  strong  meat.     For  every  one 
that  useth  milk  is  unskillful  in  the  word  of 
righteousness :  for  be  is  a  babe."  Heb.  v.  12,  IZ, 
11 


122 


OHUBCH    MANUAL, 


n.    OORRBCTIVE   DISCIPLIirE. 

This  phrase  implies  the  Lmperfection  ol 
church  members — their  liability  to  sin.  Alas, 
how  many  are  the  proofs  of  this  imperfection — 
how  numerous  the  illustrations  of  this  liability  I 
Jesus  said,  "It  must  needs  be  that  offences 
come."  Depravity  makes  this  certain  in  so- 
ciety at  large;  and  the  remains  of  depravity 
render  it  certain  in  individual  Christians  and 
in  Christian  churches.  In  every  case  of  church 
discipline  the  honor  of  Christ  and  the  interests 
of  his  cause  are  more  or  less  affected ;  and  it 
deserves  special  notice  that  the  Saviour's  in- 
junctions contemplate  disciplinary  church  ac- 
tion as  the  last  resort.  Every  thing  else  that 
can  be  done  must  first  be  done  to  adjust 
differences  and  remove  offences  among  breth- 
ren. There  are  two  commands  of  Christ, 
^hich,  if,  faithfully  obeyed,  would  in  almost 
every  instance  prevent  personal  offences  from 
taeuming  such  form  and  magnitude  as  to  re- 
quire church  action.  These  injunctions  are  to 
be  found  in  Matthew  v.  23,  24,  and  iviiL  15, 
and  they  are  as  foUows :  *'  Therefore  if  tJiou 
bring  thy  gift  to  the  altar ^  and  there  remem- 
rere.3t  that  thy  brot?ier  hath  ought  against  thee  ; 


CHURCH    MANUAL.  12S 


leav<  there  thy  gift  before  the  altar,  and  go  thy 
way ;  first  he  reconciled  to  thy  brother,  and  then 
come  arid  offer  thy  gift!'  ''Moreover,  if  thy 
brother  trespass  against  thee,  go  and  tell  him 
kiifavU  between  thee  and  him  alone." 

.iccording  to  tke  former  of  these  passages 
the  brother  who  is  supposed  to  be  the  offender 
is  to  go  the  offended  brother.  He  must  go 
promptly.  The  necessity  of  an  immediate  in- 
terview between  the  parties  is  so  imperative  as 
bo  justify  the  suspension  of  an  act  of  worship 
till  the  interview  is  held.  "  Leave  there  thy  gift 
before  the  altar."  The  form  of  expression  was 
no  doubt  suggested  by  the  sacrificial  arrange- 
ments of  the  Mosaic  economy.  The  person 
addressed  is  supposed,  after  getting  to  the 
altar,  to  remember  that  his  brother  has  some- 
thing against  him.  He  must  not  say:  "My 
brother  ought  not  to  have  any  thing  agains 
mo — I  have  done  him  no  injury — he  is  labor 
ing  under  a  false  impression — his  grievance  i£ 
not  real,  but  imaginary — and  it  is  needless  to 
go  to  him,"  Ac.  But  the  Master  says,  "Leav€ 
fchy  gift  at  the  altar,  and  go."  Dare  the  ser- 
vant disobey  his  Lord  ?  Let  him  go  and  show 
the  offended  brother  that  he  has  no  just  cause 
of  oomplaint,  that  he  is  under  a  false  impret- 


IM  CHUBCH     MANUAL. 


•ion  if  thifl  is  the  case.  But  if,  at  the  altar  of 
(Jod,  he  remembers  that  he  has  done  hia 
brother  injustice,  let  him  go,  if  possible,  more 
promptly  s'-^d,  confessing  his  fault,  seek  recon- 
ciliation. The  observance  of  this  first  injunc- 
tdon  of  Christ  would  lead  to  the  adjustment  of 
a  thousand  differences  among  brethren.  But, 
according  to  the  second  command,  there  is 
something  for  the  offended  party  to  ao.  "If 
thy  brother  treapafls  against  thee,  go  and  tell 
him  his  fault  between  thee  and  him  alone."  The 
offended  brother  is  not  to  wait  till  the  offender 
goes  to  him  and  seeks  reconciliation.  The  of- 
fender may  not  know  that  he  has  given  offence 
— that  "his  brother  has  aught  against  him." 
Or  if  he  knows  it,  he  may  neglect  hifi  duty. 
This,  however,  does  not  affect  the  obligation! 
of  the  offended  brother.  There  must  be  an  in- 
terview between  the  parties.  The  offender,  af 
we  have  seen,  is  required  to  go  to  the  offended, 
and  the  offended  is  required  to  go  to  the  of- 
fender; and  should  they  both  start  at  once 
and  meet  midway  it  would  be  so  much  the 
better.  It  would  show  such  a  spirit  of  obedi- 
ence to  Christ  as  would  make  the  settlement 
of  the  difficulty  morally  certain.  "Tell  him 
his  fault  between  him  and  thee  alono."     Tli« 


CHURCH     MANUAL.  12^ 


(iffnided  brother  \b,  at  this  stage  of  the  pro- 
ceeding, to  tell  the  offender  his  fanlt.  He 
moflt  let  no  one  know  what  he  is  going  to  do. 
He  muflt  not  aek  the  advice  of  any  one.  He 
needs  no  advice.  Nothing  can  be  plainer  than 
tae  command  of  Christ.  "Tell  him  his  fault." 
This  is  to  be  done  orally.*  A  word  is  need  in 
the  original,  which  auggeats  the  idea  of  pre- 
senting reasons  or  proofe  to  convince  of  a  fault. 
The  offended  brother  is  to  do  this,  and  if  h« 
does,  the  offender  is  to  acknowledge  his  fault, 
ask  forgiveness,  and  there  the  matter  is  at  an 
end.  If,  however,  the  proofe  presented  are 
shown  by  the  accused  brother  to  be  insufficient 
to  establish  the  charge  against  him,  let  the 
party  making  the  charge  cheerfully  retract  it, 
with  expressions  of  gratification  that  it  is  not 
tnie,  and  with  expressions  of  regret  that  it  had 
been  made.  Neither  party  should  ever  men 
tion  the  subject  again. 

*  It  kM  sometimes  ocoarred  that  the  offended  brother  has 
Aho0en  to  write  to  the  offender  rather  than  state  his  grieTADce 
by  word  of  mouth.  This  is  very  reprehensible.  Christ  does 
aot  say  "  write  a  note  or  a  letter,"  but  "  go  and  tell  him  hi« 
^aalt."  In  ninety-nine  oases  ont  of  a  hundred  the  inclination 
to  write  would  indicate  a  wrong  spirit.  It  would  betray  aa 
vnehristian  desire  to  get  some  advantage,  especially  if  tht 
gffended  one  beliered  he  could  wield  the  pen  more  effftctiTely 
tkMi  the  offender.  The  language  of  th«  Mafier  ii.  "  Tell  kiv 
his  fault." 


iX  OHUBCH    MiiMUAL. 


TWO  CLASSES   OF   OFFENOBfl. 

It  haa  been  oommon  to  refer  to  offenoes  re- 
quiring discipline  as  private  and  jmblic.  These 
epithets  of  designation  are  perhaps,  not  the 
beat  that  oouid  be  selected.  By  a  private  is 
meant  a  pergonal  offence,  but  a  personal  offence 
may  be  publicly  committed.  Hence  the  word 
private  is  inadequate  to  express  the  full  idea 
intended  to  be  conveyed.  A  public  offence 
as  distinguished  from  a  private  one  is  an 
offence  committed  in  public;  but  aa  distin- 
guished from  a  personal  offence  it  is  committed 
against  a  church  in  its  collective  capacity.  It 
may  be  committed,  too,  in  secret,  or  in  com- 
parative secresy.  For  example,  theft,  with 
whatever  privacy  perpetrated,  is  against  good 
morals,  and  is  therefore  what  is  usually  called 
a  public  offence.  We  prefer  the  use  of  thf 
epithets  personal  and  general  to  designate  of- 
fences. They  are  sufficiently  descriptive  for  all 
practical  purposes.  There  might  be  a  third 
class  of  offences  termed  mixed — that  is  partly 
personal  and  partly  general — but  we  confine 
this  diacuaaion  to  the  two  classes  indicated. 

1.  Personal. — What  is  a  personal  offenoe  ? 
It  ia  an  offence  agains^  an  individual.    "  If  thy 


CHUBCH    MANUAL.  127 


brother  shall  trespass  against  thee."  knj  of- 
fence committed  by  one  brother  against  an- 
other, which,  if  acknowledged  and  forgiven  by 
the  parties,  would  leave  the  fellowship  of  the 
church  undisturbed,  is  personal.  Such  an  of- 
fence, whether  committed  in  private  or  public, 
baa  to  do  with  the  two  brethren,  and  not  with 
the  church.  It  can  not  be  brought  before  the 
church  legitimately  till  the  directions  of  Chriat, 
in  Matt,  iviii.  15,  16,  are  complied  with.  The 
offended  brother,  presuming  to  bring  his  griev- 
ance before  the  church,  in  disregard  of  these 
directions,  would  subject  himBelf  to  church 
censure;  and  the  church  by  considering  the 
grievance  would  violate  the  law  of  her  Head. 
The  more  this  law  is  studied  the  more  will  ita 
wisdom  be  seen;  and  the  less  surprise  will  be 
felt  at  the  unhappy  consequences  resulting 
from  its  neglect. 

In  all  personal  offences  the  rule  to  be  ob- 
served is  plain :  "  If  thy  brother  shall  treepass 
against  thee,  go  and  tell  him  his  fietnlt  between 
thee  and  him  alone :  if  he  shall  hear  thee  thou 
haat  gained  thy  brother."  The  object  of  the 
offended  brother  must  be  to  gain  the  offender. 
If  this  is  not  hie  purpose,  he  violates  the  tpirU 
of  Christ's  law  though  he  may  obey  it  in  the 


Itt  OHUBCH    MANUAL. 


letter.  He  must  earnestly  hope  and  pray,  tluu 
he  may  be  so  successful  in  this  first  slep  m  not 
to  find  it  necessary  to  take  the  secoid.  It  ii 
sometimes  the  csme — ^it  is  humiliating  to  admit 
it — that  the  first  step  is  taken  in  an  unbroth- 
erly  spirit,  with  the  hope  that  the  second  will 
have  to  be  taken,  and  then  the  third,  so  that 
the  offender  will  be,  as  speedily  as  possible, 
put  in  the  place  of  "  a  heathen  man  and  a  pub- 
lican." When  this  is  so  it  is  not  hazarding 
much  to  say  that  the  offended  brother  is  as 
censurable  as  the  offender. 

"  If  he  hear  thee,  thou  hast  gained  thy  broth- 
er." It  is  easy  to  see  that  the  Saviour  refers  to 
this  as  the  accomplishment  of  an  important  ob- 
ject which  should  gratify  the  aggrieved  brother's 
heart.  "Thou  hast  gained  thy  brother."  What 
an  acquifiition,  and  how  sublime  the  satisfaction 
arising  therefrom  1  And  it  may  be  said,  the 
offending  brother  is  generally  gained  when 
there  is  a  sincere  desire  to  gain  him  expreased^ 
in  earnest  prayer,  that  he  may  be  gained.  If 
the  brother  is  gained,  proceedings  happily  end, 
and  the  dearest  friends  of  the  parties  must  not 
know,  if  the  offence  is  a  private  one,  that  the 
adjusted  difficulty  ever  existed.  Or  if  the  per- 
sonal offenoe  has  been  pubUcly  committed  it  is 


CHDRCH     MANUAL.  12S 


enough  for  it  to  be  known  that  the  matter  has 
been  satisfactorily  settled.  It  is  better  not  to 
talk  about  the  details  of  the  adjustment. 

But  there  will  be  cases  in  which  the  offend- 
ing brother  is  not  "gained."  What  then  is  te 
je  done?  The  second  step  to  be  taken  is  this 
"  If  he  will  not  hear  thee,  then  take  with  the( 
one  or  two  more,  that  in  the  mouth  of  two  or 
three  witnesses  every  word  may  be  estab- 
lished."  The  brethren  selected  by  the  ag- 
grieved brother  to  go  with  him  should  be  very 
judicious  and  eminently  spiritual.  Sound 
judgment  and  ardent  piety  will  be  needed.  If 
the  charge  made  by  the  plaintiff  in  the  case  is 
denied  by  the  defendant — that  is,  if  there  be  an 
issue  of  veracity  between  the  parties — and  no 
third  person  knows  any  thing  of  the  matter,  it 
must  be  dropped.  The  "one  or  two  more'' 
oresent  must  so  advise  and  insist.  The  par- 
Lies  concerned  stand  on  a  perfect  equality  as 
members  of  the  church,  and  the  veracity  of  the 
one  ifl  to  be  considered  as  unquestionable  as 
that  of  the  other.  It  will  not  do  for  the  breth- 
ren whom  the  offended  brother  has  taken  with 
him  to  yield  a  credence  to  his  statementa 
which  they  withhold  from  the  statements  of 
the  other.     Whatever  may  be  their    private 


110  CHURCH     MANUAL, 


opinions  as  to  the  Christian  and  moral  charac- 
ter of  the  parties,  they  must  be  treated  alike. 
Hence  we  repeat,  that  if  there  is  an  issue  of 
veracity,  on  which  no  third  person  can  shec] 
ight,  the  case  must  be  di'opped. 

But  the  Saviour's  language  suppose©  that 
the  case  may  be  continued.  The  offender  may 
not  deny  the  charge  brought  against  him,  but 
may  attempt  to  justify  himself  as  to  the  thing 
complained  of.  It  may  be  evident  to  the  "one 
or  two  more"  who  are  present,  that  he  has  a 
wrong  spirit,  and  that,  from  his  own  account 
of  the  matter  he  has  given  the  aggrieved 
brother  just  cause  of  offence.  Here  then  is 
the  place  for  them  to  exercise  Christian  judg- 
ment and  show  the  spirit  of  the  gospel.  They 
must,  if  possible,  convince  the  offender  of  his 
fault,  and  secure  from  him  a  reparation  of  the 
njury  he  has  done  the  offended  brother.  If 
he  is  convinced  that  he  has  done  wrong,  and 
makes  a  satisfactory  acknowledgment,  it  must 
be  received.  Or,  if  the  acknowledgment  is 
not  satisfactory  to  the  aggrieved  brother,  while 
those  he  has  taken  with  him  think  it  should 
be,  they  must  say  so,  and  urge  him  to  accept 
it.  It  must  be  the  object  of  their  anxioui 
desire  to  have  the  difference  adjusted  in  to- 


OHUROH    MANUAL.  181 


cordance  with  the  law  of  Chriat.  If  thi«  lb 
done,  let  the  partiea  concerned  say  nothing 
more  about  the  matter,  and  let  the  brethren 
who  have  aided  in  the  adjustment  hold  theij 
peace. 

But  there  is  another  supposition :  It  is  sup- 
posed that  a  reconciliation  may  not  be  effected 
and  that  the  "one  or  two  more"  may  be  called 
to  testify  as  witnesses  before  the  church. 
"That  in  the  mouth  of  two  or  three  witnesses 
every  word  may  be  established."  Now  the 
third  and  last  step  is  to  be  taken  by  the  of- 
fended brother:  "Tell  it  to  the  church."  The 
church,  till  this  point  is  reached,  has  nothing 
to  do  with  the  matter.  The  discipKne,  strictly 
jpeaking,  has  not  been  church  discipline,  but 
the  discipline  of  brethren  in  their  individual 
character.  In  a  meeting  of  the  church  the  ag- 
grieved brother  states  that,  in  his  judgment,  he 
has  just  cause  of  offence  against  a  fellow-mem- 
ber, and  asks  permission  to  present  the  fects  in 
the  case.  The  pastor,  or  presiding  officer, 
must  inquire  of  him  if  he  has  gone  to  the  of- 
fending brother  and  told  him  his  fault,  no  third 
person  being  present?  If  he  answers  in  ohe 
negative,  the  pastor  must  tell  him  kindly^  but 
firmly,  that  he  can  not  be  permitted  to  statp 


132'  CHURCH     MANUAL, 


hifl  grievance.  If  he  answers  in  the  affirma- 
tive, the  pastor  must  ask  him  if  he  with 
"one  or  two  more"  has  gone  to  the  offending 
brother,  taking  the  second  step  enjoined  by 
Christ?  If  he  answers  negatively,  the  pastor 
must  say,  ''The  rule  which  governs  us  wil 
not  permit  you  to  tell  your  grievance  to  the 
church  till  the  second  step  is  taken  as  well 
as  the  first."  If  he  answers  affirmatively, 
he  can  name  the  brethren  he  took  with  him, 
who  can  corroborate  his  statement.  The  pas- 
tor can  then  say,  according  to  the  law  of 
Christ,  you  can  now  make  your  statement. 
He  tells  his  grievance  to  the  church.  The  of- 
fender, it  may  be,  admits  that  the  cause  of 
complaint  is  stated  just  as  it  was  at  the  two 
previous  interviews,  or  if  he  says  it  is  not,  the 
witnesses  can  testify  as  to  the  statement  made 
in  their  presence.  Every  word  said  at  the 
second  interview  between  the  parties  is  to  b« 
eetablished  by  the  witnesses.  The  offender 
may  still  attempt  to  justify  himself.  The  wilr 
nesses  may  repeat  the  arguments  they  used  to 
convince  him  that  he  was  in  the  wrong ;  and 
the  church  seeing  him  in  the  wrong,  may  ad- 
monish him  to  make  reparation  of  the  injury 
he  has  done.     If  the  offender  should,  at  this 


C  H  L^  R  C  H    MANUAL.  135 

point  in  the  proceedings,  "heax  the  church"— 
that  ifl,  carry  her  advice  into  practical  effect — 
the  matter  ends  and  he  retains  his  memher- 
ship.  But,  ''If  he  neglect  to  hear  the  church, 
et  him  be  unto  thee  as  a  heathen  man  and  a 
pubHcan."  The  intimation  here  is,  that  a  re 
fusal  to  hear  the  church  will  be  followed  by 
the  act  of  exclusion,  which  is  a  public  with- 
drawal of  fellowship.  Having  been  excluded 
he  becomes  to  the  offended  member,  and  to  all 
the  members,  "  as  a  heathen  man  and  a  pub- 
lican." There  is  a  cessation  of  Christian  in- 
tercourse. 

2.  General  Offences. — It  has  been  stated 
that  a  general  offence,  as  distinguished  from  a 
personal  one,  is  committed  against  a  church 
in  its  collective  capacity.  That  is  to  say,  it  ia 
committed  against  no  member  in  particular, 
but  against  aU  the  members  in  general — against 
one  member  as  much  as  another.  To  this  defi 
nition  it  may  be  added  that  while  all  general 
offences  are  against  churches  as  bodies,  some 
axe,  and  some  are  not,  violations  of  the  law 
of  public  morals.  For  Example,  drunkenness, 
theft,  lying,  etc.,  violate  the  law  of  morality, 
and  may  be  considered  offences  againat  society 

at  large  as  weU  as  against  the  churchee  oi 

12 


IS4  OHUBOH     MANUAL. 


Okriflt ;  but  the  espousal  of  false  and  heretioal 
doctrines  by  a  church  member,  though  an  of- 
fense against  the  church,  is  not  a  crime  against 
society.  It  does  not  invade  the  domain  of 
y^ublic  morals. 

While  it  does  not  comport  with  the  limits 
or  the  design  of  this  volume  to  give  an  ex 
hauBtive  catalogue  of  general  offences,  it  is  be- 
lieved that  the  most  of  them  may  be  classified 
as  follows : 

1.  A  rejection  of  any  of  the  fundamental 
doctrines  of  the  gospel. — According  to  the  con- 
stitution of  the  human  mind  the  denial  of  fun- 
damental truth  is  the  belief  of  fundamental 
error.  The  Apostle  Paul  attached  great  im- 
portance to  what  he  termed  "the  truth  of  the 
gospel,"  and  knowing  that  he  had  preached 
the  gospel  in  its  purity  to  the  Galatians,  he 
•aid  :  "  Though  we,  or  an  angel  from  heaven 
preach  any  other  gospel  unto  you  than  that 
which  we  have  preached  unto  you,  let  him  be 
accursed.  As  we  said  before,  so  say  I  now 
again.  If  any  man  preach  any  other  gospel 
UHto  you  than  that  ye  have  received,  let  him 
be  accursed."  Gal.  i.  8,  9.  The  beloved  dis- 
dple,  proverbial  for  kindness  of  heart,  said 
with  great  firmness,  "  If  there  come  any  unto 


CHURCH    MANUAL.  135 


you,  and  bring  not  this  doctrine,  receive  him 
not  into  your  house,  neither  bid  him  Qod 
speed.  For  he  that  biddeth  him  God  speed  le 
partaker  of  his  evil  deeds."  2  John  10,  11. 
Aa  the  gospel  is  the  charter  of  the  church's 
iiicorporation,  it  is  plain  that  a  denial  of  any 
of  the  essential  doctrines  of  the  gospel  is  an 
offence  against  the  church,  and  calls  for  its 
disciplinary  action.  And  theii,  too,  every 
church  by  virtue  of  its  constitution  is  the 
guardian  of  "  the  truth  as  it  is  in  Jesus." 
How  can  its  guardianship  be  effective,  if  it 
does  not  put  fundamental  erroriste  without 
the  pale  of  its  fellowship  ?  Paul  said  to  Titus  : 
"  A  man  that  is  a  heretic,  after  the  first  an<i 
second  admonition,  reject."  The  term  "  here- 
tic "  in  this  passage,  no  doubt,  means  an  insti- 
gator of  divisions ;  but  why  does  the  heretic 
become  such  an  instigator  ?  Because,  ordin- 
arily, he  has  embraced  false  doctrines  which 
place  him  in  antagonism  with  the  church,  and 
make  him  the  head  of  a  faction.  He  is,  there- 
fore, a  proper  subject  of  church  discipline.  It 
will  be  observed  that  reference  has  been  made 
to  funaamentai  errors,  and  these  errors  are 
■npposed  to  be  inconsistent  with  true  piety. 
There  are  errors,  however,  of  a  lower  grade, 


186  CHURCH     MANUAL. 


which,  while  they  do  not  promote  piety,  are 
Dot  subversive  of  it.  With  regard  to  these  a 
judicious  toleration  must  be  exercised — such  a 
toleration  as  is  suggested  by  the  words  of 
the  Apostle :  "  Him  that  is  weak  in  the  faitt 
receive  ye."  While  in  the  flesh,  individual 
Christians  and  Christian  churches  will  find  it 
necessary  to  bear  with  errors  in  sentiment 
and  imperfections  in  practice ;  but  they  must 
tolerate  nothing  which  is  virtually  subver- 
sive of  the  gospel.  Loyalty  to  Christ  forbids 
this. 

2.  Any  thing  that  seriously  disturbs  the 
union  and  peace  of  a  church.  The  New  Tes- 
tament teaches  nothing  more  plainly  than, 
that  while  a  church  meets  together  ''  in  one 
place,"  it  should  be  "of  one  accord,  of  one 
mind."  Its  members  are  required  to  be  uni- 
ted in  love ;  for  while  truth  is  the  basis,  lovt 
is  the  cement  of  their  union.  How  reason- 
able that  they  love  one  another,  and  that  out 
of  their  love  should  grow  a  union  sacred  and 
inviolable  !  They  are  children  of  the  same 
Father — redeemed  by  the  same  blood — regen- 
erated by  the  same  Spirit — ^baptized  into  the 
same  bodj — bound  by  solemn  covenant  to  live 
according  to  the  gospel — and  animated  with 


CHURCH     MANUAL.  i87 


the  "bright  proepect  of  immortal  glory.     Surely 
there  should  be  union  and  peace  among  the 
members  of  such  a  congregation  of  the  Lord. 
Alas,  the  union  may  be  disturbed — the  peace 
broken.     The  seeds  of  discord  may  be  sow: 
and  every  thing  thrown  out  of  harmony.    Thie 
was  sometimes  the   case  in  the  days  of   the 
Apostles.     Hence   Paul   says :    ''  Mark    them 
which  cause  divisions,  and  offences,  contrary 
to  the  doctrine  which  ye  have  learned;   and 
avoid  them.     For  they  that  are  such   serve 
not  our  Lord  Jesus  Christ."     The  union  and 
peace  of  a  church  may  not  only  be  disturbed 
by  the  espousal  of  false  doctrines,  but  also  by 
the  adoption  of  false  views  of  church  polity. 
Suppose  a  member,  for  instance,  while  holding 
to  what  sire  termed  ^'the  doctrines  of  grace," 
should  deny  the  necessity  of  regeneration  in 
order  to  church  membership,  or  the  nececsn.v 
of  immersion  in  order  to  baptism,  or  shoui<i 
have  his  own  children  christened  in  infancy, 
or  should  insist  on  the  right  of  unbelievers  to 
come  to  the  table  of  the  Lord ;  every  one  can 
see  that  the  union  and  peace  of  a  church,  or- 
ganized  according   to   the   Scriptural   model, 
would  be  seriously  disturbed.    Such  a  disturbei 
would  deserve  church  discipline,  and  fidelity 


138  CHURCH     MANUAL, 


on  the  part  of  his  offended  brethren  would  in- 
•titute  the  process  without  delay. 

3.  Dttorderly  and  immoral  conduct  in  cJX 
lit  forma. — There  is  reference  to  disorderly 
conduct  in  the  following  passages:  "Now  we 
command  you,  brethren,  in  the  name  of  ouf 
Lord  Jesus  Christ,  that  you  withdraw  your- 
selves from  every  brother  that  walketh  dis- 
orderly." For  we  hear  that  there  are  some 
which  walk  among  you  disorderly,  working 
not  at  all,  but  are  busy  bodies."  2  Thess.  iii. 
6,  11.  For  a  church  to  withdraw  from  a  dis- 
orderly brother  is  equivalent  to  his  exclusion. 
There  is  a  cessation  of  church  fellowship. 

In  the  subjoined  passage  immoral  conduct 
is  referred  to.  "  But  now  I  have  written  unto 
you  not  to  keep  company,  if  any  man  that  is 
called  a  brother  be  a  fornicator,  or  covetous 
or  kn  idolater,  or  a  railer,  or  a  drunkard,  or 
3U1  extortioner;  with  such  an  one  no  not  to 
eat."  1  CJor.  v.  11.  These  terms,  so  expres- 
sive of  immorality  are  used,  no  doubt,  to  de- 
note specimen  classes  of  wicked  persons.  The 
term  fornicator,  for  example,  is  to  be  under- 
stood as  embracing  all  those  who  conmut 
Mxnal  iniquities.  There  is  no  express  mention 
of  murderers,  liars,  thieves,  etc.,  but  they  are 


OXUBOH    MANUAL.  189 


uaqxiMtioiiAbly  included,  with  all  other  wicked 
ehuracten,  as  guilty  of  general  offences  which 
call  for  church  action.  Alas,  that  these  of- 
fences 80  often  occur. 

How  general  offences  are  to  he  treated, — The 
ijipression  prevails,  to  a  great  extent,  that> 
because  general  offences  are  committed  against 
a  church  as  a  body,  they  need  not  be  treated 
after  the  manner  of  personal  offences.  True, 
they  cannot  be  treated  alike  in  all  respects, 
but  there  should  not  be  such  a  difference  of 
treatment  as  is  often  seen.  In  some  churches 
there  is  scarcely  a  private,  personal  effort 
made  to  convince  of  their  guilt  those  who 
have  committed  general  offences.  This  is 
wrong.  A  heretic  is  guilty  of  a  general  of- 
fence ;  but,  according  to  Paul,  he  is  not  to  be 
rejected  till  "after  the  first  and  second  admo- 
nition." The  reference  is  no  doubt  to  the 
programme  of  discipline  as  arranged  by  Christ 
m  Matthew  xviii.  It  cannot  be  too  earnestly 
urged  that  private,  personal  effort  be  made 
with  brethren  who  have  committed  general 
offences.  They  wiU  be  much  more  likely  to 
show  a  Christian  spirit  when  thus  dealt  with 
than  when  their  offences  are,  without  prelim- 
inary steps,  made  the  subject  of  church  inves- 


140  CHURCH     MANUAL. 


ligation.  These  private,  personal  exertions 
are  considered  proofs  of  kindness,  and  there  is 
aomething  in  human  nature  which  revolts  and 
rebels  against  public  exposure.  In  Gralatiane 
vi.  1,  2,  it  ifl  written:  "Brethren,  if  a  man  be 
overtaken  in  a  fault,  ye  which  are  spiritual 
restore  such  an  one  in  the  spirit  of  meekness, 
considering  thyself,  lest  thou  also  be  tempted. 
Bear  ye  one  another's  burdens,  and  so  fulfill 
the  law  of  Christ."  It  wiU  be  seen  that  the 
restoration  of  the  offender  is  the  object  to  be 
sought.  It  is  to  be  sought  by  the  "spiritual" 
in  the  "spirit  of  meekness."  While  prosecu- 
ting this  object  they  are  to  consider  their  own 
liability  to  be  overcome  by  temptation,  and 
make  necessary  allowances  for  the  offending 
brother.  They,  are  as  nearly  as  possible,  to 
place  themselves  in  his  position,  and  take  on 
their  hearts  the  burden  which,  it  may  be, 
is  crushing  his.  This  would  be  fulfilling  the 
law  of  Christ — that  law  is  love;  and  love 
prompts  us  to  bear  the  burdens  of  those  we 
love.  Wlien  the  inspired  directions  of  the 
lipostle  are  faithfully  followed,  the  brother 
'overtaken  in  a  fault"  usually  confesses  it, 
and  gives  satisfaction  to  those  seeking  his 
restoration.     This  is  an  auspicious  result,  and 


CHURCH     MANUAL.  141 


it  TLu&i  he  announced  at  the  next  meeting  of 
the  church.  The  offence  having  been  general, 
the  church  must  be  satisfied.  Ordinarily, 
what  satisfies  the  brother  or  brethren  seek- 
ing the  offender's  restoration,  satisfies  the 
church. 

Sometimes  the  most  earnest  exertions  tc 
reclaim  a  brother  fail  of  success.  Then  the 
case  must  be  brought  before  the  church.  The 
facts  connected  with  it  must  be  stated.  The 
arraigned  member  must  have  ample  oppor- 
tunity to  defend  himself.  If  his  defence  is 
satisfactory  to  the  church  the  matter  goes  no 
farther.  Or  if  the  brother,  while  the  investi- 
gation is  going  on,  becomes  convinced  of  his 
guilt  and  makes  confession,  the  church  must 
forgive  him.  If,  however,  the  offence  is  estab- 
lished by  conclusive  proof,  and  there  is  no 
penitence  leading  to  confession,  the  act  of  ex 
elusion  must  take  place.  The  church  must 
withdraw  its  fellowship. 

Offences  of  an  infamous  or  scandalous  char- 
acter must  have  a  peculiar  treatment.  The 
church  must  express  its  reprobation  of  thena 
by  an  immediate  act  of  exclusion.  No  pre- 
liminary steps  are  necessary.  No  penitence 
tmnst   prevent  the  withdrawal   of  fellowship^ 


142  OHURCH    MANUAL. 


The  honor  of  Christ  and  the  purity  of  his  re- 
ligion are  specially  involved  in  these  caaea. 
What  Paul  says  in  regard  to  the  incestuoiu 
man  (1  Cor.  v.)  vindicates  the  position  here 
taken.  If  a  church  member  is  guilty  of  adul- 
tery, or  murder,  or  perjury,  or  theft,  or  for- 
gery, or  drunkenness,  or  any  kindred  crime, 
he  deserves  exclusion  without  trial.  Some 
f/erhaps  would  except  drunkenness  from  this 
catalogue,  but  taking  into  account  the  manifold 
evils  of  intemperence,  in  connection  with  the 
light  shed  on  the  "temperance  question"  for 
thirty  years  past,  one  instance  of  drunken- 
nas8  makes  it  the  duty  of  a  church  promptly 
to  exercise  its  power  of  excommunication.  No 
church  can  adequately  express  a  suitable  ab- 
hon-ence  of  such  offences  without  excluding 
the  offender.  Nor  can  the  world  be  other- 
^-ise  convinced  that  the  church  is  the  frier  d 
and  the  conservator  of  good  morals. 

HOW    EXCLUDED   MEMBERS   OUGHT   TO   BB 
TREATED. 

This  is  a  question  of  no  little  importance;  ^or 
the  practical  answer  to  it  has  much  to  do  with 
the  effect  of  church  discipline.  Social  inter- 
ooune  with  the  excluded  is  not  to  be  entirely 


CHURCH    MANUAL.  148 


suspended ;  for  then  many  opportunities  of  do- 
ing them  good  will  be  lost :  neither  is  it  to  be 
juflt  as  before  the  exclusion;  for  that  would 
impair  the  efficacy  of  discipline.  The  mem- 
bers of  a  church  must  so  act  toward  those 
they  have  expelled  aa  to  give  the  expulsion  lU? 
legitimate  moral  influence.  The  Apostle  Paul 
lays  down  this  rule:  "If  any  man  that  i£ 
called  a  brother  be  a  fornicator,  or  covetous, 
or  an  idolater,  or  a  railer,  or  a  drunkard,  or 
an  extortioner;  with  such  an  one  no  not  to 
eat."  1  Cor.  v.  11.  That  is,  we  must  not 
keep  company  with  such  an  one.  There  must 
be  no  such  social  familiarity  as  the  excluded 
may  construe  into  a  connivance  at  their  of- 
fences. Andrew  Fuller  well  remarks:  "If 
individual  members  act  contrary  to  this  rule, 
and  carry  it  freely  toward  an  offender,  as  if 
Dothing  had  taken  place,  it  wiU  render  tht 
censure  of  the  church  of  none  effect.  Those 
persons  also  who  behave  in  this  manner  will 
he  considered  by  the  party  as  his  friends,  and 
others  who  stand  aloof  sa  his  enemies,  or  at 
[ea^at  as  being  unreasonably  severe;  which  will 
work  confusion,  and  render  void  the  best  and 
most  wholesome  discipline.  We  must  act  i« 
concert,  or  we  may  as  well  do  nothing.    Mem- 


144  CHURCH    M  A  N  U  A  r. . 


bers  who  violate  this  rule  are  partakers  ol 
other  men's  sins,  and  deserve  the  rebukes  of 
the  church  for  counteracting  its  measures."* 
We  dismiss  the  topic  by  a  reference  to  2  These. 
iii.  14,  15:  "And  if  any  one  obey  not  our 
word  by  this  epistle,  note  that  man,  and  havf 
tto  company  with  him,  that  he  may  be  ashamed. 
Yet  count  him  not  aa  an  enemy,  but  admonish 
him  aa  a  brother." 

OBJECTS   TO   BE   HAD   IN   VIEW   IN   DISCIPLINE. 

Prominent  among  these  objects  are, 
1.  The  glory  of  God.  Whatever  makes  cor- 
rective church  discipline  necessary  dishonors 
Gk)d.  The  greater  its  necessity  the  more  is 
Gbd  dishonored.  The  need  of  discipline  in 
jdl  its  stages  arises  from  the  fact  that  there 
is  a  state  of  things  in  conflict  with  the  will 
of  God.  Whatever  is  in  conflict  with  his  will 
tarnishes  his  glory.  If  then  God  is  to  be 
honored,  and  his  glory  promoted  in  the 
churches,  discipline  must  be  exercised  to  cor- 
rect that  which  is  in  conflict  with  his  wiU,  and 
which  obscures  his  glory.  Our  God  is  infin- 
itely holy,  and  the  neglect  of  discipline,  when 
either  personal  or  general  oflencee  require  it, 

•  Work*,  Tol.  III.,  pp.  SS4,  SS6. 


CHURCH    MANUAL.  145 


Tirtually  represents  liim  as  the  patron  of  in- 
iquity. Let  the  churches  tremble  at  thit 
thought,  and  remember  that  the  holy  God 
they  serve  is  also  a  jealous  God. 

2.  Purity  of  the  Churches. — The  followert 
of  Christ,  though  in  the  world,  are  not  of  the 
world.  They  are  called  out  of  darkness  into 
marvelous  light — called  to  be  saints — called 
with  a  holy  calling: — and  in  their  embo<lied 
form  as  churches  they  are  the  depositaries  of 
the  pure  principles  of  the  gospel.  They  are 
Christ's  representatives  in  the  world — lights 
of  the  world,  cities  set  on  hills  which  canDoi 
be  hidden.  Paul  said  to  the  Corinthians:  "B< 
ye  not  unequally  yoked  together  with  unbe- 
lievers :  for  what  fellowship  hath  righteousnedif 
with  unrighteousness?  and  what  communioL. 
hath  light  with  darkness?  And  what  concord 
hath  Christ  with  Belial?  or  what  part  hath 
he  that  believeth  with  an  infidel  ?"  2  Cor.  vi. 
14,  15.  These  significant  questions  show  that 
the  spirit  of  Christianity  and  the  spirit  of  th<» 
world  aj"e  utterly  irreconcilable.  And  if  so, 
the  churches  of  the  saints,  to  maintain  theij 
purity,  must  apply  the  rod  of  corrective  dj3- 
cipliiie  to  ail  who  live  unworthily  of  the  gos- 
pel They  must  do  this  to  vindicate  "the 
13 


146  CBUROH     MANUAL, 


truth  as  it  IB  in  Jesus/'  and  to  represent  hii 
religion  as  the  antagonist  of  whatever  is  evil. 
With  special  reference  to  the  neceesity  of  ex- 
pelling an  unworthy  member  (1  Oor.  v.  1,) 
Ml  Apostle  says,  "Know  ye  not  that  a  littlo 
leaven  leaveneth  the  whole  lump?"  As  if  he 
had  said,  "Are  you  ignorant  that  the  reten- 
tion of  a  flagrant  transgressor  will  corrupt  the 
entire  church  ?"  The  purity  of  the  churches 
cannot  be  preserved  without  faithful  disci- 
pline. And  every  church  virtually  endorsee 
the  wrongs  she  does  not,  by  disciplinary  ac- 
tion, attempt  to  correct. 

3.  The  spiritual  good  of  the  disciplined. — 
This  is  a  third  object  to  be  kept  in  view  in  all 
disciplinary  proceedings.  We  have  seen  al- 
ready that  in  matters  of  personal  offence  the 
"gaining"  of  the  offending  brother  is  to  be 
specially  regarded.  Those  who  have  been 
"overtaken  in  a  fault"  are,  if  possible,  to  be 
restored.  And  when  a  church  passes  an  ad 
of  exclusion — delivering  a  member  over  to 
Satan — that  is,  formally  transferring  him  from 
Ohriat's  jnriadiction  to  that  of  the  Devil — it 
must  be  done,  "  that  the  spirit  may  he  saved  in 
the  day  of  the  Lord  Jesus''  There  muit  be 
no  bitterness  of  feeling,  no  disposition  to  p«r- 


OHUBOH    M  A  N  U  AL.  U7 


sacute  and  oppress,  no  indulgence  of  revenge- 
ful impulfles.  Tlie  act  of  expulsion  must  be 
considered  a  painfvX  necessity,  and  should  \m 
passed  by  the  church  with  great  solemnity 
and  pronounced  by  the  pastor  with  a  still 
greater  solemnity.  Every  thing  should  be  so 
done  as  to  make  the  impression  on  all  that  it 
is  an  awful  thing  to  be  cut  off  from  the  fellow- 
ship of  God's  people.  It  would  be  well  for 
an  earnest  prayer  to  be  offered  that  the  disci- 
plinary action  may  prove  a  blessing  to  the 
offender,  exert  a  salutary  influence  on  the 
church,  and  impress  the  community  with  the 
holiness  of  the  religion  of  Jesus. 

It  is  suggested  that  it  might  be  well  for 
every  pastor,  the  next  Lord's  Day  after  the 
exclusion  of  a  member,  to  announce  the  fact 
to  the  congregation.     Sometimes  a  church  i 
^nsidered  by  men  of  the  world  as  endorsin 
an   unworthy  character  because  they  do  n 
know  of  the  act  of  exclusion.     It  should,  in 
9ome  way,  b^  made  known. 


148  CHURCH    MANUAL. 


OHAPTER  VII. 

DUTIES   OF   A  CHURCH. 

iHOUGH  Bome  of  the  duties  of  a  church 
have  been  incidentally  referred  to  in 
preceding  chapters,  the  subject  is  too 
important  to  be  dismissed  without 
a  more  distinct  consideration.  It  is 
plain  that  Christ,  in  providing  for  the 
formation  of  churches,  recognized  and  sancti- 
fied the  social  principle.  A  church  is  a  so- 
ciety— a  social  institution.  Its  members,  while 
tkej  sustain  a  supremely  sacred  relation  to 
their  Head,  sustain  important  relations  to  one 
another.  They  are  "no  more  strangers  and 
foreigners,  but  fellow-citizens  with  the  sainte 
and  of  the  household  of  God."  Eph.  ii.  19. 
In  this  passage  two  metaphors  are  employed, 
mie  of  which  represents  a  church  as  a  com- 
monwealth, and  the  other  aa  a  family.  Fel- 
low-citizens with   the   sainta,   of    a   tpiritiuJ 


OHUKCH    MANUAL.  14§ 


oommon wealth,  is  one  of  the  Apostle's  cob- 
oeptions.  This  citizenship  denotes  a  state 
the  opposite  of  that  indicated  by  the  term* 
"  strangers  and  foreigners,"  or  rather  strangers 
and  tojouTTiers.  The  citizen  has  duties  tc 
perform  and  privileges  to  enjoy,  which  do  not 
concern  the  stranger  at  all,  and  the  sojourner 
to  a  very  limited  extent.  The  citizen  occupies 
not  only  an  honorable,  but  a  responsible  posi 
tion,  and  fellow-citizens  are  expected  to  act  in 
concert.  The  other  conception  of  the  Apostl* 
representa  a  church  as  a  household,  a  family 
of  God.  A  literal  translation  would  be  do- 
mestics of  God — that  is,  belonging  to  his 
family.  The  point  we  make  is  that  the  mem- 
bers of  a  church,  whether  considered  as  fei- 
low-citizens  of  Qt)d'8  commonwealth,  or  as 
belonging  to  his  family,  have  something  to  do. 
rheir  duties  are  urgent,  imperative,  saored. 

1.  7%ey  owe  duties  to  one  another. — Paul 
in  one  place  refers  to  the  self-edification  of  a 
church.  His  language  is  "unto  the  edifying 
of  itself  in  love."  There  is  something  at  fanh 
with  every  church  that  does  not  build  itself 
up  on  its  most  holy  faith.  There  should  he 
oonst&nt  growth  in  grace.  And  as  the  thrifty 
plant  or  vigorous  tree  grows  in  all  its  parts., 


150  OHUROHIfANUiLL. 


•0  should  there  be  spiritual  growth  in  all  the 
■lemberB  of  a  church.  They  must  abound  in 
mpreme  love  to  Chriat  and  in  fervent  love  far 
one  another. 

Chriatiivn  love  is  the  great  duty  of  church 
aiembers,  which,  when  faithfully  performed, 
secures  the  performance  of  all  other  duties 
that  they  owe  one  another.  If  they  remember 
the  words  of  Jesus — "a  new  commandment 
give  I  unto  you  that  ye  love  one  another " — 
they  will  not  forget  the  many  ways  in  which 
this  love  may  express  itself.  Toward  the 
pastor  it  will  show  itself  in  respect  for  his 
teachings,  in  obedience  to  his  admonitions, 
and  in  imitation  of  his  example,  so  far  as  he 
follows  Christ.  It  will  provide  an  adequate 
pecuniary  support  for  him  that  he  may  give 
himself  to  his  work,  unperplexed  with  caree 
eonceming  the  things  of  this  life. 

Christian  love  will  prompt  the  members  of 
a  church  to  do  good  to  one  another  as  they 
have  opportunity.  "To  do  good"  is  a  very 
oomprehensive  phraae.  It  is  generic  and  in- 
cludes under  it  aU  the  specific  methods  of 
doing  good.  It  embraces  all  forms  of  labor 
for  the  welfare  of  the  body  and  specially  those 
which  concern  the  soul.     It  does  not  overlook 


OHURCH    MANUAL.  151 


the  mtereetfl  of  time,  but  looks  supremely  to 
the  interests  of  eternity. 

There  is  another  inspired  expresBion  d^ 
serving  special  notice — "forbearing  one  an- 
other in  love."  This  implies  that  church 
members  will  have  occasion  to  exercise  theii 
forbearance.  Alas,  they  often  have.  Their 
long-suffering  is  tried,  their  patience  put  to 
the  test.  Sometimes  it  seems  wonderful  how 
much  they  can  bear  and  forbear.  It  would 
be  inexplicable,  but  for  the  words,  "  in  love  " 
forbearing  one  another  in  love.  Love  covers 
a  multitude  of  faults.  It  makes  Christians 
look  leniently  on  the  frailties,  weaknesses, 
and  imperfections  of  their  feUow  Christians. 
It  makes  them  bear  patiently  what  they  can- 
not approve,  and  bear  it  till  it  assumes  a  form 
that  calls  for  the  exercise  of  that  discipline 
which  the  Lord  Jesus  has  given  his  churches 
^'for  edification,  and  not  for  destruction." 
"  Forbearing  one  another  in  love,"  would  be  a 
suitable  church  motto. 

In  treating  of  the  duties  which  church 
members  owe  one  to  another,  it  is  well  to  re- 
fer briefly  to  the  duty  of 

Seeking  out  and  encouraging  whatever  min- 
UUfricd  gifts  there  may  he  in  the  memberthip^ 


L&2  OHUBOH    MANUAL. 


Thk  is  a  rery  important  matter.  We  doubti 
not  there  are  many  young  men  in  our  churchee 
who  ought  to  preach  the  gospel.  They  have 
impressionB  on  the  subject.  They  look  on  the 
work  of  the  ministry  as  so  responsible  that 
they  recoil  from  it  with  trembling.  They 
feel  their  incompetency ;  and,  in  view  of  min- 
isterial duties  and  trials,  repeat  the  stereo- 
typed question,  "Who  is  sufficient  for  these 
things  ?"  These  are  the  very  men  who  need 
to  be  sought  out  and  encouraged.  Their  views 
of  the  greatness  of  the  work  of  preaching  the 
gospel  are  correct.  Their  self-distrust  is  alto- 
gether commendable.  The  ablest  of  the  Lord's 
ministers  once  felt  as  they  now  feel.  They  need 
instruction.  Let  them  be  encouraged  to  speak 
and  exhort  in  prayer  meetings,  and  soon  it 
will  be  seen  that  they  possess  ministerial  gifts. 
It  devolves  specially  on  pastors,  and  the  more 
judicious  of  the  brethren,  to  train  the^Q  future 
ministers  for  usefulness ;  and,  wherever  money 
IB  needed  for  the  education  of  any  of  them, 
the  churches  ought  cheerfully  to  furnish  it. 
There  is  no  pecuniary  investment  so  productive 
aa  that  made  in  ministerial  education.  Bat 
it  moBt  ever  be  remembered  that  piety  iB  the 
preacher's  first  and  most  important  qoalificft* 


CHURCHMANUAL.  153 


tion,  without  which  the  greatest  talentfl,  and 
the  richest  stores  of  leaxning,  will  make  him 
as  "sounding  brass  or  a  tinkling  cymbaL" 

2.  A  church  owes  diUies  to  the  world, — The 
term  world  is  here  used  to  denote  impenitent 
yinners.  Every  Christian  by  the  very  proceaa 
which  makes  him  a  Christian  is  brought  under 
obligation  to  do  what  he  can  to  lead  others 
to  Christ.  And  when  individual  believers  are 
ambodied  in  churches  their  obligations  not 
only  remain  in  full  force,  but  the  fEWjilities  of 
usefulness  are  increased.  Church  members 
must  recognize  these  obligations,  and  avail 
themselves  of  these  facilities.  They  must  labor 
for  the  salvation  of  souls  under  the  distinct 
impression  that  the  grace  which  has  saved 
Ihem  can  save  others.  Thus  only  can  they 
labor  in  faith  and  hope.  The  following  are  some 
ef  the  methods  in  which  church  members  may 
perform  their  duties  to  impenitent  sinners. 

1.  By  personal  conversation  with  them  ainm 
their  souls. — Christians  must  not  forget  that 
the  faculty  of  speech  has  been  given  for  im- 
portant purposes,  and  should  be  used  accord- 
ingly. Few  things  are  more  to  be  desired 
among  church  members  than  a  consecration 
of  the  power  of  speech.    Conversational  talent 


164  OHD&OH    MANUAL. 


aeedfi  to  be  improved  and  sanctified.  How 
can  the  tongue  be  bo  worthily  employed  aa  in 
speaking  of  the  "great  salvation?"  What 
theme  bo  momentous,  so  precious,  so  sublime? 
Christians  must  not  only  '^  speak  often  one  to 
another,"  but  they  must  converse  with  the 
impenitent  about  their  souls. 

It  is  not  important  that  their  ideas  be  pre- 
sented with  logical  precision  and  rhetorical 
beauty ;  but  it  is  indispensable  that  the  love  of 
Christ  animate  their  hearts,  and  prompt  their 
speech.  The  members  of  every  church  should 
see  to  it  that  every  impenitent  sinner  within 
the  bounds  of  the  congregation  is  conversed 
with  on  the  subject  of  religion  and  urged  to 
accept  the  salvation  of  the  gospel.  It  must 
not  be  said  in  truth  by  even  one  of  the  unre- 
generate  "no  man  cared  for  my  soul."  Such 
a  declaration  truthfully  made  would  be  a  re- 
proach to  any  church.  Let  it  not  be  made ; 
but  let  church  members  show  their  intereet  in 
the  welfare  of  the  impenitent  by  personal  con- 
versation with  them  on  the  weighty  concerns 
of  eternity. 

2.  By  the  maintenance  of  Sunday-sehooU.^ 
The  Sunday-school  is  not  designed  to  Buper- 
eede,  but  to  aid  family  instruction.     It  must 


OEURCH     MANUAL.  166 


be  remembered  always  that  religioua  training 
in  the  family  can  not  be  dispensed  with.  Pa- 
rental obligationB  can  no  more  be  transferred 
than  parental  relations  can  be  changed.  Bui 
it  may  be  assumed  as  a  fact,  that  those  parent 
vvho  are  most  faithful  in  "bringing  up  theif 
children  in  the  nurture  and  admonition  of  the 
Lord,"  most  gladly  avail  themselves  of  the  aid 
fdmished  by  Sunday-school  instruction.  And 
then  how  many  ungodly  parents  are  to  be 
found  every  where  who  are  incompetent  to 
give  their  children  religious  training,  and  who 
would  not,  if  they  were  competent  I  Are  these 
children  to  be  uncared  for?  No,  nor  those 
whose  parents  are  dead.  The  sympathies  o^' 
all  generous  hearts  are  enlisted  in  behalf  of 
orphans.  All  children  are  suitable  subjects 
for  the  Sunday-school.  Whether  their  pa 
rents  are  pious,  or  ungodly,  or  dead,  let  all  th 
children  be  gathered  together  to  receive  reli 
gioufl  training  on  the  Lord's  Day.  Super]  n- 
tendents  and  teachers  of  Sunday-schools  must 
remember  that  Scriptural  instxuction  is  the  one 
thing  to  be  kept  in  view.  Literary  instruc- 
tion, properly  so-called,  is  given  in  week-day 
lohools.  The  impartation  and  reception  of 
Boriptural  knowledge  are   the   distinguishing 


166  OHUSOH     MANUAL. 


featurea  of  the  Sunday-school.  Great  care 
ghould  be  eiercised  in  the  selection  of  Sunday- 
school  libraries.  Books  inculcating  erroneous 
riewB  must  be  rejected,  and  the  literature  pro- 
vided for  the  children  must  be  religious  and 
evangelical. 

Sunday-school  teachers  should  make  it  a 
point  to  urge,  by  personal  appeal,  the  claims 
of  the  gospel  on  every  scholar.  Every  such 
appeal  ought  to  be  preceded,  accompanied,  and 
followed  by  earnest  prayer  to  God  for  his  bles- 
sing. Without  his  favor  no  effort  to  do  good 
will  be  successful ;  with  his  approving  smile  nc 
effort  will  be  unsuccessful. 

It  is  proper  to  say  a  few  words  a«  to  the 
relation  of  Sunday-schools  to  the  churches. 
Ordinarily,  these  schools  are  formed  by  the 
churches  and  are  permitted  to  use  their  housee 
of  worship.  They  should  be  carried  on  under 
the  general  direction  of  the  churches,  and  be 
held  responsible  thereto.  A  church  should 
regard  its  Sunday-school  as  one  of  the  agencies 
by  which  to  meet  its  obligations  to  train  the 
rifling  generation  in  the  fear  of  Gbd.  And 
when  this  is  the  case  the  church  is  really  at 
work  in  the  Sunday-school.  It  would  be  a 
Kappy  circumstance  if  facts  would  authorize 


OHUBCH     MANUAL.  167 

toiis  deinition  of  a  Sunday-school : — A  ohusoh 

ACTIVELY   AT   WORK   ON  THE  LoRD'b  DaT  TOR 
THE  GOOD  OF  THE  CHILDREN. 

''The  classes  in  the  school/'  it  has  been 
well  said,  "  should  be  composed,  not  simply  of 
children,  but  also  of  the  grown  up  people  in 
the  neighborhood, — grand-fathers  and  grand- 
mothers, fathers  and  mothers,  and  men  and 
women.  The  school  flhould  be  considered 
one  of  the  regular  meetings  of  the  church. 
Pastors  should  summon  the  entire  people  to 
assemble  on  the  Lord's  Day,  either  as  teachers 
or  as  scholars.  It  should  be  considered  as 
strange  for  fathers  and  mothers  to  stay  away 
from  the  Bible  classes  as  for  boys  and  girls  to 
absent  themselves  from  the  Sunday-school. 
That  pastor  who  will  speak  to  his  congrega- 
tion on  this  topic  three  minutes  before  sermon 
each  Lord's  Day  for  one  year,  and  then 
work  to  get  up  classes  as  he  may  be  able 
through  the  week,  will  be  astonished  at  the 
results.  And  ten  years  of  such  efforts  by  all 
the  ministers  of  the  gospel,  would  work  a  com- 
plete revolution  in  the  churches.  Instances 
might  be  given  to  show  that  a  church  some- 
timee  more  than  doubles  its  power  by  employ- 
ing its  private  members  in  this  way." 
14 


IM  CHURCH    MANUAL. 


3.  By  the  distribution  of  the  Bible,  Religious 
Books,  Tracts,  etc. — This  is  another  method 
by  which  a  church  may  do  good  to  the  im- 
penitent. God  has  given  to  the  world  one 
book.  It  is  unlike  all  other  books.  It  carries 
with  it,  wherever  it  goes,  the  credentiaLs  of 
its  inspiration  and  claims  the  reverence  due 
to  a  communication  from  heaven.  The  Bible 
ia  Gk)d'8  gift  to  the  world.  It  was  not  given 
to  the  white  man,  nor  the  red  man,  nor  the 
black  man,  as  such,  but  to  universal  man. 
Thifl  volume  alone  unfolds  the  way  of  salvation 
by  telling  the  wonders  of  the  cross.  It  ia  re- 
vealed truth  by  means  of  which  the  soul  is  re- 
generated, sanctified,  and  prepared  for  heaven. 
Who  is  to  see  to  it  that  this  precious  book  ia 
distributed  at  home  and  abroad?  It  can  not 
be  reasonably  expected  that  God's  enemies  wiD 
do  it.  His  friends  must  engage  in  the  work 
They  know  something  of  the  value  of  the 
Bible,  and  their  sense  of  its  worth  must  prompt 
fchem  to  circulate  it.  Every  church  should 
consider  itself,  by  virtue  of  its  constitution, 
a  Bible  Society,  and  should  aid  in  the  great 
work  of  disseminating  divine  truth  throughout 
the  world.  It  is  a  question  that  may  well  be 
pondered  with  solemn  interest:  WHl  God,  iff 


CHURCH    MANUAL.  15^ 


Ms  providence,  long  permit  any  people  to  r«- 
tain  his  word,  if  that  people  do  not  give  it  to 
others  f     Let  every  church  think  of  this. 

The  diBtribution  of  Religious  Books,  Tracte 
and  Periodicals  is  a  work  kindred  to  the  circu- 
lation of  the  Scriptures.  Religious  Books  are 
reproductions  and  expositions  of  some  of  the 
truths  of  the  inspired  volume.  A  good  book 
brings  a  portion  of  divine  truth  into  contact 
with  the  conscience  and  heart.  And  this  if 
the  reason  why  the  unobtrusive  tract  is  so 
aseful. 

A  special  use  should  be  made  of  the  tracts 
and  pamphlets  that  set  forth  the  distinctive 
principles  of  the  denomination.  The  Publi- 
cation Society  is  publishing  a  very  large  va- 
riety of  tracts,  pamphlets,  and  books.  Copies 
of  these  should  be  circulated  by  hundreds  of 
thousands.  As  a  people,  we  claim  that  certaii 
great  truths  have  been  committed  to  our  car^. 
For  what  did  the  Lord  commit  them  to  us  ? — 
to  pass  them  over  as  unimportant?  We  dare 
not  do  this.  These  principles  are  not  ours  to 
do  with  as  may  seem  most  agreeable.  They 
are  Ohrist's.  He  has  honored  us  with  their 
custody,  not  for  ourselves,  but  for  others. 
Upon  UB  he  has  placed  the  eepedal  reepoiud- 


160  OHUBOH    MANUAL. 


bility  of  oommending  them.  In  common  with 
all  other  OhriatianB  it  is  our  duty  to  bear  tee- 
timoiiy  to  all  truths,  but  apedaUy  to  our  dia- 
tinctive  prindpks.  We  owe  it  to  ourselves, 
ve  dwe  it  to  Christ  our  Lord,  and  we  owe  it 
to  our  brethren  dearly  beloved,  but  in  error 
to  make  known  these  principles  to  the  very 
utmost  of  our  ability. 

The  mission  of  Baptists  will  not  be  attained 
by  apologizing  to  the  world  for  an  existence, 
by  asking  pardon  of  other  denominations  for 
differing  from  them,  or  by  begging  that  we 
may  not  be  esteemed  as  bigots.  We  must 
become  aggressive  in  spirit,  positive  in  the 
advocacy  of  our  principles. 

And  these  truths  can  be  made  known  beet 
by  the  free  and  widespread  circulation  of  our 
denomdnational  tracts,  pamphlets  and  books, 
Let  them,  then,  be  freely  used.  Tracts  cost 
but  little — only  one  dollar  for  a  thousand 
pages  sent  free  of  postage.  What  an  irresist- 
ible, all-pervading  power  might  be  called  into 
being  by  the  churches,  if  they  would  but  ad- 
dreas  themselves  with  determination  and  per- 
severance, to  the  gradual  but  perpetual  dis- 
tribution of  these  tracts,  pamphlets  and  books ! 

How   greatly  might   converts   be   guardet^ 


CHURCH     MANUAL.  161 


fiiDm  erroneoufl  views  and  practic6«j,  be  indoO" 
trinated  in  the  principles  of  the  gospel  and 
&ith  of  the  church,  and  be  made  substantial 
Ckristianfl,  if  with  the  hand  of  fellowship,  the 
pastor  could  give  to  each  one  received  the  best 
small  work  on  Baptism,  another  on  Commu- 
nion, and  another  still  on  the  Duties  of  Church 
Members!  And  the  pastor  should  not  hesi- 
tate to  ask  the  church  to  supply  him  with 
these  aids  in  his  work. 

4.  By  sustaining  the  caicse  of  missions. — 
The  missionary  enterprise  is  usually  referred 
U)  m  its  two  aspects — Home  and  Foreign. 
There  is  full  Scriptural  authority  for  the  pre- 
sentation of  both  these  aspects.  The  commis- 
sion of  Christ  to  the  Apostles  of  itself  furnishes 
it:  "Go  ye  into  all  the  world,  and  preach  ths 
gospel  to  every  creature:  He  that  believeth 
and  is  baptized  shaU  be  saved;  but  he  that 
believeth  not  shall  be  damned."  Mark  ivL 
15,  16.  It  is  clear  from  this  commission  that 
the  gospel  is  to  be  preached  at  home  and 
abroad;  for  it  is  to  be  preached  in  all  the 
world.  It  is  to  be  proclaimed  to  aU  the  nsr 
tions;  for  it  is  to  be  proclaimed  to  every 
areature.  "Ye  shall  be  witnesses  unto  me 
both  in  Jerusalem,  and  in  all  Judea,  and  la 


162  CHUBCH     MANUAL. 


Samam,  and  unto  the  uttermost  part  of  the 
eajrth."  Acts  i.  8.  This  was  the  programme 
of  missionary  labor  in  apostolic  times.  How 
suggestive  the  words,  Jerusalem — all  Judea-  - 
Samaria — uttermost  part  of  the  earth.  ThiR 
^as  the  plan  and  zealously  was  it  executed. 

It  may  be  laid  down  as  an  axiom  that  no 
church,  not  animated  with  the  missionary 
spirit,  can  be  in  a  healthful,  prosperous  state. 
The  missionary  spirit  is  the  spirit  of  the 
gospel — the  spirit  of  Christ.  Of  every  church 
it  ought  to  be  said  in  truth  as  of  the  Thessa- 
lonians :  "  From  you  sounded  out  the  word  of 
the  Lord."  The  sound  should  go  forth  till  it 
reaches  the  remotest  limits  of  the  earth.  It 
ifl  the  sound  of  the  word  of  the  Lord.  Th€> 
word  of  the  Lord  is  the  gospel  by  which  sin- 
gers of  all  nations  may  be  saved.  "  For  who- 
?oever  shall  call  on  the  name  of  the  Lord  shall 
■>e  saved.  How  then  shall  they  call  on  him 
•ji  whom  they  have  not  believed?  smd  how 
jhall  they  believe  in  him  of  whom  they  have 
I  ot  heard  ?  and  how  shall  they  hear  without 
^  preacher?  and  how  shall  they  preach  except 
Uiey  be  sent?"     Romans  x.  13-15. 

ladifference  to  the  cause  of  misgions  lb 
iiuulty  to  immortal  souls.     How  are  lijinerf 


CHURCH    MANUAL.  168 


iu  OUT  own  land,  or  in  foreign  lands,  to  be 
saved  without  the  gospel  ?  Ought  not  those 
who  have  the  gospel  to  send  it  to  those  who 
have  it  not?  Earth's  wretched  millions  are 
tarving  for  "  the  bread  of  life,"  and  this  bread 
is  in  the  custody  of  the  churches.  Dare  they 
refuse  to  distribute  it  among  the  perishing  at 
home  and  abroad?  No  church  can  perform 
its  duties  to  the  world  without  sustaining  the 
cause  of  missions — without  giving,  according 
to  its  ability,  to  spread  the  gospel  of  the  grace 
of  God.  Praying  without  giving  is  presump- 
tion, and  giving  without  praying  indicates  a 
self-dependence,  offensive  to  Grod.  Let  it  be 
said,  as  of  Cornelius,  so  of  every  churjh:  "Thy 
prayers  and  thine  ^Jms  are  come  up  as  a  mem- 
orial before  Gkxi."  When  prayers  and  alms  go 
together,  there  is  a  happy  conjunction. 


NOTB. — The  suMeot  of  thu  chapter — Duties  of  a  CbarcH— 
aiiffht  be  expftnded  into  yolnmes  Oar  narrow  limit*  bave  r«- 
aaired  its  oompreasioti.  It  may  be  said,  in  couclofion,  that  a 
eharch  with  the  New  Testament  for  its  charter  of  incorporation, 
is  eansUiutionaUy  a  society,  organised  for  the  promotion  of  no 
ChrMtian  objects.  These  objectfl  ehonld  be  prosecute<i  so  leal- 
oaaly  by  idl  churbh-membera  as  to  make  it  apparent  that  do 
seeret  or  seoalar  association  is  needed  to  carry  forward  any 
beserolent  or  Christian  work.  And  besides,  whatever  goo4 
dkurek-members  do,  should  be  done  in  their  CKrittian  charaotcr 


Ii4  OMUROH    MANUAL. 


APPENDIX 


I.-BUSINBSS  MEETINGS  OF  A  CHURCH, 
ASSOCIATION,  ETC. 

Wmxbx  the  spirit  of  Chriitian  lore  and  courtaaj 
prevailB,  Teiy  few  rales  are  necessary  in  the  trant- 
aetion  of  chmreh  bnsiness.  The  pastor  of  a  church, 
by  Tirtue  of  his  office,  is  its  Moderator.  He  there- 
fore presides  at  its  meetings,  which  should  be  opened 
with  singing,  reading  a  suitable  portion  of  Scrip- 
tare,  and  prajer.  The  clerk  then  reads  the  min- 
ate«  of  the  last  meeting,  and  the  pastor  states,  that  if 
there  is  no  motion  to  amend,  the  minutes  will  stand  ap- 
proved. If  corrections  are  necessary,  they  are  made, 
tkaX  the  records  may  show  exactly  what  has  been  done. 
The  items  of  business  should  be  taken  up  thus.  1.  Un- 
finished business  ;  2.  Reports  from  committees ;  8.  New 
boainess.  It  is  not  necessary  to  make  a  motion  to  take 
ap  unfinished  business.  It  is  before  the  church  and 
most  be  acted  on,  unless  a  motion  to  postpone  its  con- 
adtration  prevails.  So  of  reports  from  committees. 
Uadar  the  item  of  new  business  any  brother  can  man 
tioa  what,  in  his  judgment,  claims  the  oonsideratioB  oi 
the  church;  but  in  all  matters  of  importance  it  ifi  de»' 


CHURCH     MANUAL.  166 


rablo  Ui&t  there  should  be  some  previouB  ooainltatioB 
Among  the  most  prudent  brethren  as  to  what  new  bui- 
neM  ahall  be  introdnced.  Nothing  has  been  taid  aa  to 
the  time  of  receiving  members,  becanae  some  chorchea 
prefer  that  this  shall  be  done  directly  after  the  deTO- 
tional  exercises ;  others  that  it  shall  be  done  after  aU 
Jther  basmesi  is  transacted;  while  others,  still,  recei^ 
Tiembers,  not  at  business,  but  at  coTenant  and  prajef 
aaeetings. 

GoNoiBKiiro  MonowB. 

A  motion  made,  and  not  seconded,  does  not  oUia 
the  Moderator's  notice;  but  if  seconded,  he  most  stata 
it  to  the  meeting.  This  must  be  done  before  there  ii 
any  discussion. 

While  a  motion  is  undergoing  discussion  no  new 
motion  can  be  presented.  But  it  is  in  order  to  moT« 
to  amend  a  motion  by  adding  or  striking  out  wordi, 
phrases,  and  sentences.  It  is  even  parliamentary  to 
move  to  amend  by  striking  out  all  after  the  word  £4- 
tolwdf  and  introducing  new  matter  in  conflict  with  tka 
original  proposition.  This,  however,  is  not  an  amend 
ment,  but  a  substitute.  An  amendment  oanst  be  ger- 
main  to  the  matter  embraced  in  the  motion  :  a  substiti, « 
is  intended  to  supersede  it. 

Some  suppose  a  motion  can  be  withdrawn  by  the 
mover  any  time  before  the  vote  is  Ukea.  Others  think 
that  after  a  motion  comes  regularly  before  the  maetiag 
It  can  net  be  withdrawn  except  by  consent  of  the  body. 
The  practice  ot  deliberative  bodies  is  coaforming  mor« 
and  more  to  the  latter  view.  Unanimous  consent,  how- 
ever, is  not  necessary. 

When  an  amendment  to  a  motion  ia  aoceptod  by  tke 
xiover  no  rote  on  the  amendment  iji  to  ba  tak«a )  if  ftke 


IW  CHURCH     MANUAL 


aoTer  doM  not  accept  it,  a  aeparat«  Tot«  mail  be  i 

oa  the  amendment,  and  then  on  the  orifinal  propod* 

tion. 

It  ii  in  order  to  move  an  amendment  to  an  amend 
ment,  but  this  ii  the  utmost  limit  to  which  the  mattei 
0<.D  go,  and  seldom  ghonld  go  so  &r. 

PBITlUtOJED    QUESTIOHS. 

These  embrace  motions  to  adjoam,  to  laj  on  the 
table,  to  have  the  previous  question,  to  amend,  to  com 
mit,  to  postpone.  Thej  are  called  privileged  becaiise, 
it  is  supposed,  they  can  be  made  at  any  time.  This, 
however,  is  not  strictly  true  ;  for  even  the  question  ot 
adjournment,  which  takes  precedence  of  all  other  qnee- 
tions  can  not  be  presented  while  a  member  is  speaking, 
or  a  vote  is  being  taken  ;  nor  can  a  motion  to  adjourn, 
which  has  been  negatived,  be  renewed  until  some  othei 
preposition  is  made,  or  other  business  is  transacted.* 

It  will  rarely  be  necessary  in  the  transaction  of  busi 
ness  in  ch arches,  associations,  etc.,  to  call  for  the  pre- 
rious  question.  When,  however,  a  motion  for  the  pre- 
vions  question  is  made  and  seconded,  the  Moderator 
will  say,  "Shall  the  main  question  now  be  put?"  It 
the  decision  is  affirmative,  the  meeting  votes,  withou 
farther  discussion,  on  the  original  motion.  If  the  meet 
iiig  decides  that  the  main  qaestioci  shall  not  be  put — it 
indicates  a  desire  that  the  discussion  shall  go  on. 

•  Wrltcni  OB  ParUamentary  Rale*  differ  ai  to  what  are  privi- 
leged qaestloQs.  Jefferson  in  hla  '-  Hannal"  Ineladee  all  named 
abov(«  except  th*  "prevjouo  question."  Mattbiaa  In  hl»  "Ruiea 
of  Order"  embrae^fi  all  except  tbe  motion  to  lay  on  the  table. 
Onahlng  in  bis  "  Manual"  reduces  privileged  qaeetious  to  threa 
aAmely,  adjournment,  qnestiono  of  privilege,  and  orders  of  the 
day;  wkile  he  ranks  as  "Subsidiary  Questions"  the  followlMn: 
*<lie  on  the  table,  preriouM  question,  postponement,  soouoli- 
ment,  amendment. 


CHURCH    MANUAL.  l«T 


Not  Dibatjlbub. 

Certain  motions,  are  not  debaUbie,  anch  u  tke  mo 
tion  to  adjourn,  to  have  the  pretfious  quesiion,  to  lof^on 
As  idbU,  etc. 

But  when  these  motions  are  modified  by  some  coi 
ion  of  time,  place,  or  purpose,  thej  become  debatable 

Motions  to  Reconsider. 

A  motion  to  reconsider  a  proposition  formerly 
adopted  mast  be  made  by  one  who  voted  with  the  ma- 
jority. If  such  a  motion  prevails,  the  original  matter 
IS  before  the  body,  as  if  it  had  never  been  acted  on. 

Points  of  Order,  Appeal. 

If  a  member  in  debate  violates  any  recognized  rule 
of  order,  it  is  the  business  of  the  Moderator  to  call  him 
to  order.  Or,  any  other  member  may  present  a  point 
of  order,  which  the  Moderator  must  decide.  If  the  de- 
cision is  unsatisfactory,  an  appeal  may  be  taken  to  ih? 
body  ;  but  this  should  be  done  only  in  peculiar  cases. 

Miscellaneous  Matters. 

Id  stating  a  motion  or  taking  a  vote  the  Moderatoi 
dhouJd  rise  from  his  seat. 

If  there  is  an  equal  division  of  votes,  the  Moderator 
•nay  give  the  casting  vote,  or  he  may,  more  prudently 
in  most  cases,  decline  voting.  If  he  declines,  the  mat- 
ter is  decided  in  the  negative.  It  is  not  desirable  for 
any  question  that  comes  before  a  church  to  be  decided 
by  a  majority  of  one  vote,  and  for  that  vote  to  be  the 
pastor's. 

No  member  can  speak  except  on  some  definite 
subject  before  the  body  unless  he  wishes  to  expiais 
whv  b«  is  about  to  make  a  motion.      It  is  renerallv  b«t 


168  CHUBCfl     MANUAL, 


tar  to  make  a  motion  and  then,  after  it  ia  «eeond«id, 
9peak  in  explanation  and  defence  of  it 

When  blanks  are  to  be  filled,  if  diJBTerent  ■ninbers 
ire  proposed,  the  Tote  mast  be  taken  firtt  on  the  larsMt 
aumber,  the  longest  time,  etc. 

If  a  deliberative  body  decides  beforehand  to  adjonrv 
aia  certain  hour,  when  that  hoar  comes  the  Moderator, 
without  waiting  for  a  motion  to  adjourn,  must  pronounce 
the  nuseting  adjourned. 


n.— FORMS  OF  MINUTES,  LETTERS,  ETC. 

There  are  no  invariable  forms,  but  the  following  ar 
recommended  as  generally  suitable  : 

1. — Record  of  Church  Mkktikos. 

Philadelphia,  Aug.  8,  1867. 

The church  met  for  business  at  —  o'clock,  the 

pastor  presiding.     After  devotional  exercises  the  min- 
utes of  the  last  meeting  were  read  and  approved.     [Af- 
ter this  whatever  business  is  done  must  be  recorded.] 
Adjourned. 

,  Clerk. 

2  —Letter  of  Dismissiov. 

Philadelphia,  Aug.  16,  1867. 

The Baptist  church  of 

To  her  sister,  the Baptist  church  of 

Dear  Brethren : 

This  certifies  that is  a  member  with  m 

in  good  standing  and  full  fellowship.     At own  re- 
quest   is  hereby  dismissed  from  us  to  unite  with 

f ou.     When  received  by  you  connection  with  us 

will  terminate. 
By  order  of  the  church. 

,  Church  Clerk. 

Tliis  letter  will  be  valid  for months. 


CHUBOH     MAN  UAL 


8. — hwrtxa.  of  NonncATioN. 

PhiijlDelphia,  Sept.  6    IMV 

Xe  tk« church. 

Dear  Br«thren : 

You   art   hereby   notified    that    wu^ 

eo«iye<i   by   letter   from    you   to    membership   in   thi 

church, 1867. 

,  Church  Clerk. 

4. — Lettbrs  or  Commbwdation. 

These  are  uMually  given  by  pastors  to  membeia  who 
expect  to  be  absent  firom  home  for  a  time-  They  a^t 
substantially  as  follows : 

Philadelphia,  July  4,  1867. 

This  certifies  that is  a  member  of  the 

Baptist  church  in  this  place,  in  good  standing, 

and  is  commended  to  the  Christian  fellowship  of  all  sister 

eh  arches.  , 

Pastor Baptist  ehureh. 

6. — Cajj.  fob  a  Council  or  RjBoooyinox. 

Philadklphla,  Aug.  10,  1M7. 

Ta  the Baptist  church  in . 

Dear  Brethren  : 

There  is  a  company   of  brethren  and  sisters  in  ih. 
Lord  who   wish   to   become   an   independent   church. 
You  are  therefore  requested  to  send  your  pastor  and  two 

bretkren  to  meet  in  council  at  at  — 

o'clock,  to  take  the  matter  into  consideration.  If  tkc 
oouaeil  approves  the  movement,  ssiid  brethren  and  sis- 
ters will  be  s^.d  to  have  the  moral  influence  of  its  re- 
oog&itioa.  The  following  churches  are  inviiad  f  sch<) 
measengars. 


Yours  truly, 


-,  j-Comns] 


15 


170  OHUROH     MANUAL, 


t. — Call  foe  a  Coukoil  or  ORDHTjiTUMr. 

Philadklphla.,  Aug.  20,  1867 

Th« Baptist  chnrcb  of 

To  the Baptiat  church  of 

Dear  Brethren : 
We  request  you  to  send  your  pastor  and  two  brethr 

»o  meet  in  council at  —  o'clock, to  cob 

aider  the  propriety  of  ordaining  to  the   work  of  th 

Biinisti^  brother .  The  following  churehtt* 

are  inrited  to  send  messengers : , , 

By  order  of  the  church, 

,  Clerk. 

7. — Oaix  ix)»  JlK  Advisory  Counoll, 

PniLiDBLPHiA,  Aug.  16,  1867. 

The Baptist  church  of . 

To  the Baptist  church  of . 

Dear  Brethren : 

We  are  sorry  to  inform  you  that  there  are  seriouf 
diflScolties  among  us,  disturbing  our  peace  and  hinder- 
ing eur  usefulness  as  a  church.  We  therefore  request 
yoa  to  send  your  pastor  and  twe  brethren  to  meet  in 
eouucil,  to  adrise  us  what  to  do.  The  following 
ehnrohes   are  invited  to    send    messengers:    , 

By  order  of  the  church. 

,  Clerk. 

S. — Rkoord  or  A  GouKoru 

PniLi-DELPHiA,  Aug.  80,  1S67. 
A  ooanoU,  called  by  the church,  met 


— ,  tA  —  o'clock.     Brother was  chosen 

Moderator,  and  brother ,  clerk.     Prayer 

\^j .  The  church  records,  referring  to  the 

oall  of  the  council,  were  read,  from  which  it  appears 

tk»t  the  object  is .     The 

oredenti&ls  of  the   messengers   were   presented.     The 
fftUowing  churohes  sent  the  following  brethren,  namely  ■ 


OHURCH    MANUAl^.  171 


rWli*t«^er  is  don©  muat  be  faithfully  recorded.] 
Ob  motion  the  council  was  disBolved. 

,  ^[oderator 

,  Clerk. 

f. — Form  or  Miwistkrlajl  Lick»8k. 

Philadblphia,  Sept.  8,  186 

Thie  is  to   certify,  that  brother ib  a 

member  of  the Baptist  church,  in  good  standing 

and  full  fellowghip.  Trusting  that  God  has  called  him 
U>  preach  the  gospel,  we  hereby  license  him  to  engage 
IB  the  great  work  ;  and  we  offer  to  God  our  eamegt 
prayeri  that  he  may  become  "  a  workman  that  noedeth 
BOt  to  be  ashamed,  rightly  dividing  the  word  of  truth. 

By  order  of  the  church,  this day  of ,  18—. 

,  Pastor, 

,  Clerk 


^0. — Cmitifioatb  of  Ordwation. 

This  is  to  certify,  that  brother was, 

ordained  to  the  work  of  the  gospel  ministry,  by  prayer 
and  the  layiTig  on  of  the  hands  of  the  eldership,  ou  the 

^ay  of ,  18 — .     He  was  called  to  ordinatioa 

^,y  xhe church  of  which  he  was  a  member  which 

biad  ample  opportunity  to  become  acquainted  with  hi 
piety  and  ministerial  gifts. 

The  ordaining  council  was  composed  of brethrei 

fyom churches,  who  after  a  deliberate  and  thor 

ough   examination  of  the  candidate  cordially   reoom- 
Blended  him  for  ordination. 

Our  beloved  brother,  the  bearer  of  this  paper,  has, 
therefore,  the  entire  approbation  of  the  ordaining  coun- 
cil in  being  publicly  set  apart  to  preach  the  gospel  and 
adminiiter  tie  ordinances  of  Chnst. 

May  he,  Kke  Barnabas,  be  "full  of  the  Holy  Sfmi 
and  of  faith,"  and  through  him  may  **  much  people  he 
added  to  the  Lord." 

. .  Moderator, 

.  Clerk. 


ITS  CHURCH    MANUAL 


m.— MARRIAGB  CKRBMONT. 

M&rriAge  ii  an  InBtitntion  of  Dmne  appoiatmcDt, 
iv«n  in  wigdom  and  kindness,  to  inoreaM  hnmaB  kap 
pineas  and  to  support  social  ordar. 

In  the  Bible,  which  should  be  the  lamp  to  your  path 
in  ereiy  relation,  yon  will  find  the  directioni  needed  in 
this. 

In  token  of  your  decided  choice  of  each  other  as 

partners  for  life,  yon and 

will  please  to  unite  your  right  hands. 
{Joining  of  hands. ) 

Do  you  solemnly  promise,  before  Almighty  God  and 
these  witnesses,  to  receive  each  other  as  husband  and 
wife,  agreeing  to  perform  the  duties  growing  out  of  the 
relation,  pledging  yourselves  to  love  each  other,  and  to 
make  every  reasonable  exertion  to  promote  each 
other's  happiness  until  the  union  into  which  you  are 
now  entering  is  dissolved  by  death? 

( When  a  ring  is  employed  t?u  following  can  be  used. 
In  confirmation  of  these  vows,  you  will  please  give  act 
receive  this  ring,  as  an  emblem  and  pledge  of  the  pui« 
and  enduring  love  you  have  promised  to  ch«rith  for 
each  other.) 

In  view  of  the  promises  thus  made,  I  do  now,  by  Tirtue 
of  the  authority  vested  in  me,  as  a  minister  of  the  gos- 
pel, pronounce  you  husband  and  wife,  heneeforth  in 
interest  and  destiny,  as  in  affection,  Onb.  And  what 
God  hath  joined  together,  let  not  man  pat  asunder. 


OH  UK  OH    MANUAL,  173 


R.— THE  PROVINCB  OF  ASSOCIATIONS  AND 
COUNCILS. 

It  ii  euitomarj  among  Baptistg  for  the  charchts,  ac 
cording  to  their  conrenience,  to  form  Dktrict  AsaooiA 
TioNS.  These  bodies  are  composed  of  messengers  froo. 
the  churches.  And  as  no  fixed  number  of  churches  ii 
oecessarj  in  organixing  an  association,  it  maj  be 
either  large  or  small.  Erery  church  acts  Tolnntarily  in 
connecting  itself  with  an  association.  There  is  nov — 
there  caii  not  be — compnlsion  in  the  matter.  Tlii« 
results  from  the  fact  that  the  Scriptures  recognise  no 
higher  tribunal  than  a  church. 

There  are  manj  prudential  reasons  for  the  formation 
of  associations.  Some  persons  seem  to  think  that  the 
chief  business  of  associations  is  to  collect  the  statisticii 
of  the  churches  and  publish  them.  This  is  the  least  pan 
of  their  business.  Their  great  work  is  connected  with 
local  Church  Extension,  the  Missionary  Enterprise- 
Bible,  Book  and  Tract  Distribution,  Ministerial  Educa- 
tion, and  the  Sunday-school  work.  Combined  action 
for  these  objects  is  more  effective  than  isolated  action 
This  is  the  supreme  reason  for  associations. 

It  follows,  of  necessity,  that  an  association  is  only 
an  advisory  body.  It  may  recommend  to  the 
churches  thai  they  do  thus  and  thus  ;  but  it  can  go  no 
&rther.  It  can  enact  no  decrees ;  and  if  it  did,  it 
would  have  no  power  to  execute  them.  It  is  no  Court 
of  Appeals,  whose  decisions  are  to  nullify  those  of  the 
ehurohes.  Baptists  must,  with  holy  jealousy,  watch  aad 
arrest  the  first  encroachments  of  associations  on  the 
independence  of  the  churches. 


174  OHUKCH    MANUAL. 


There  n«edi  to  be  something  said  about  COUKOIU 
Like  aatociations  they  are  advisory  bodies  :  and  wklle 
this  fact  is  kept  distinctly  in  riew,  their  utility  can  not 
b«s  qaestioned  ;  but  there  is  danger  lest  they  assamc 
authority  over  the  churches :  and  lest  the  churches  ac- 
quiesce in  the  assumptt'Dn.  The  following  remarks  oa 
eonncils,  from  a  judicious  author,*  are  recommended  tn 
the  Christian  brotherhood : 

"The  true  theory  of  councils  appears  to  be  that 
vrhicb  regards  them  as  merely  advisory.  In  ordinary 
eases  of  discipline,  involving  no  doubtful  or  difficult 
question,  they  are  not  needed.  But  cases  of  a  different 
character  may  arise.  A  church  may  be  called  to  act 
upon  questions  of  the  highest  importance,  and  so  com- 
plicated and  difficult,  as  to  render  needful  all  the  wii- 
dom  and  experience  that  can  be  brought  to  bear  upon 
them.  Or,  a  church  may  be  so  divided  in  opinion  on 
questions  seriously  affecting  its  vital  interests,  that  no 
approach  to  unanimity  can  reasonably  be  hoped  for, 
except  through  the  influence  of  such  a  council  as  may 
comiTiand  the  respect  and  confidence  of  the  body.  Or, 
the  pastor  of  a  church  may  be  guilty  of  some  miscon- 
duct, involving  a  forfeiture  of  his  ministerial  and  Chris 
tian  character.  In  this  last  case,  althongh  no  doubt  mi.  ▼ 
be  entertained  in  relation  to  the  course  to  be  puriueci, 
still  it  is  important  that  the  advice  of  other  pastors  and 
able  brethren  should  be  obtained.  The  removal  of  ob« 
of  Zion's  watchmen  is  a  matter  of  painfiil  interett,  not 
merely  to  the  one  church  over  which  he  presides,  bot 
to  many.  As  a  public  teacher  of  religion,  he  ha«  had  a 
place  in  their  affectionate  regard  ;  and  his  fall,  like  the 
aztiBetion  of  a  star,  is  felt  by  them  to  be  a  pnUie  ea- 

*Rev.  Warnam  Walk«r.  In  hts  "Gharoh  Dliei^n*"    j^  63-64. 


CHURCH     MANUAL.  175 


laraity.  It  woald  wem,  therefore,  in  the  eaie  sap- 
posed,  to  be  dae  to  the  neighboring  charchei,  that  b«- 
for«  any  decisive  action  is  had,  a  council  should  b« 
called  to  deliberate  upon  the  whole  matter,  and  sa> 
what  action  in  their  judgment  is  advisable  The  opin- 
on  of  inch  a  body,  although  not  binding  upon  the 
church,  is  entitled  to  its  consideration  ;  and  if  adopted 
aaust  add  greatly  to  the  weight  of  its  final  decision. 

"  In  this,  and  in  all  cases,  where  the  aid  of  a  council 
is  sought,  the  right  of  a  decision  rests  with  the  church. 
It  is  the  province  of  the  council,  not  to  act  authorita- 
tively,  but  to  advise  the  churches  how  to  act.  The  ad- 
vice so  given  ought  by  no  meane  to  be  lightly  rejected  ; 
but  if,  in  the  deliberative  judgnaent  of  the  church,  it  is 
contrary  to  the  will  of  the  Master,  it  can  not  be  adopted. 
When  a  disagreement  of  this  kind  exists,  perhaps  the 
most  effective  means  of  restoring  harmony  may  be  to 
have  recourse  to  a  second  council.  StiU,  the  oltimate 
decision  belongs  to  the  church. 

"  It  is  supposed  by  some  that  the  power  of  ordination 
Ui  the  Christian  ministry  resides,  not  in  the  church,  but 
in  a  council,  assembled  at  the  call  of  a  church,  and  act- 
ing through  a  presbytery  of  its  own  selection.  And 
this  being  assumed,  it  is  supposed  to  follow,  that  thf. 
power  to  depose  from  the  ministry,  which  is  an  act  of 
equal  authority  with  the  other,  must  be  lodged  in  a  body 
similarly  constituted.  But  whence,  it  may  be  de 
manded,  does  the  council,  as  such,  derive  its  origin  and 
its  power*  ?  Evidently  from  the  church.  But  for  th« 
call  of  the  church  it  would  never  have  existed.  It  is 
the  creature  of  the  church,  and  can  not,  without  man! 
fest  impropriety,  exercise  an  authority  superior  to  that 
jf  its  creator.  Besides, — if  a  chnrcu  be  incompetent  to 
depose  from  the  ministry,  it  must  also  be  ineompetanl 


176  CHURCH    MANUAL. 


to  exclude  a  minister  since  the  former  sot  is  ▼iruudly 
isolnded  in  the  latter.  The  discipline  of  the  ohmrch,  so 
ftir  AS  ministers  are  concerned ,  would  thas  become  ao 
empty  name.  The  tmth  seems  to  be,  that  the  ordain 
iag  power  is  in  the  church.  Inasmuch,  howerer,  as  the 
exermse  of  that  power  is  an  act  of  public  importance 
and  interest,  it  is  due  to  the  neighhoring  churches,  thai 
the  adrice  of  their  pastors  and  such  other  members  as 
they  may  designate  for  this  purpese,  should  previously 
be  heard.  Especially  is  it  due  to  the  presbyters  who 
maybe  called  upon  to  act,  that  they  should  have  oppor- 
tunity o  satisfy  themseWes  in  relation  to  the  character, 
call  to  the  ministry,  and  qualifications  of  the  candidate. 
For  these  reasons,  a  council  ought  always  in  such  case, 
to  be  called, — not  to  ordain,  but  to  advise  the  church 
in  respect  to  ordination  ;  nor  in  it  easy  to  conceive  of  • 
ease  in  which  it  would  be  expedient  for  the  church  to 
insist  upon  proceeding,  contrary  to  such  advice.  Still, 
the  right  of  decision  is  in  the  church  ;  and  the  offioiat 
ing  presbytery  should  be  regarded  as  acting,  not  in  be 
half  of  the  eounoil,  but  in  behalf  of  the  church." 

This  long  extract  has  been  made,  because  the  viewt 
it  presents  are  believed  to  be  of  great  importanoe. 
(.'Ouneils  composed  of  judicious  brethren  may  be  ex- 
pected to  give  good  advice,  and  good  advice  should  be 
taken  ;  but  as  councils  are  advisory,  they  are  not 
authoritative  bodies.  Hence  for  a  council  to  require  a 
church  to  give  a  pledge  beforehand  to  abide  by  its  deci- 
BioB  is  a  direct  assault  on  church  independence.  And 
tn  a  ehurch  to  give  such  a  pledge  is  disloyalty  to  Christ ; 
fsr  it  is  a  surrender  of  the  great  principle  that  a  church 
ii  tke  highest  tribunal,  and  is  the  only  competont 
tulLority  to  pronounce  a  final  decision. 


OMUmOSMAirX7AL.  177 


INDEX. 


Apoitosjo  Ckuiohxa,  reeeiTed  memben,  104;  ezolad^d 
in«mberfl,  105  ;  restored  nemben,  107. 

iLBBOClATlOVB,  ProTuioe  of,  173. 

Baptibm,  definition  of,  57;  subjects  of,  66;  administration  of, 
66 ;  design  of,  75 ;  ceremonial  qualiication  for  eknrob 
membersliip,  and  no  chnrch  without  it,  12 ;  believer's  first 
pablic  act  of  obedience  to  Christ,  95 ;  how  sins  aiye  remit- 
ted in,  13  ;  precedes  the  Lord's  Supper,  57,  94 ;  commemo 
rates  the  burial  and  resurrection  of  Christ,  75 ;  expresses 
the  belieyer's  death  to  sin,  76 ;  symbol  of  purification,  77, 
78 ;  anticipates  the  resurrection  of  the  saints,  78. 

Baptists,  whj  thej  do  not  commune  with  pedobaptists,  92. 

Baptub,  an  Anglieized  word,  67-70;  this  makes  an  appeal  to 
Greek  lexicons  necessary,  70 ;  lexicons  not  the  ultimate 
authority,  70  ;  how  Greelc  authors  used  bc^tizo,  74;  what 
Prof.  Stuart  and  Calvin  say,  71 ;  what  George  Caapbell 
and  Chalmers  say,  72  ;  why  pedobaptist  concessioDS  are  of 
gre»t  value,  73. 

B»Li?.v-a:^  ««Tibjeots  of  baptism,  85,  86 :  allusions  to  baptissi  in 
the  N*w  Testament  forbid  the  idea  of  infant  baptism,  88 

BzZLfi  divinely  mbpired,  44  ,  rule  of  faith  and  practice,  41.  44; 
bow  it  should  be  studied,  41 ;  distribution  of,  158 

3(7615 ass,  church,  items  of,  how  taken  up.  164. 

Clbb-x,  of  church,  proper  to  have  one — his  duties,  37 

'lOK MISSION  OP  Chbist,  circumstances  connected  with  the  giv 
ia^  of  it,  SO     how  th«  apostlns  nnderstood  it   14,  85,  86  ; — 
only  authonly  for  baptising   H»),   virtually  forbids  what  it 
io«s  not  enjoin,  ><'^ 


178  CHURCH     MANUAL. 


OosoBBOATiOKALiSM,  defined,  antagoniiM  with  EpiaeopMy  and 
PrMbjiArUniam,  102. 

OoTMtAHT,  church,  62. 

CoBSTiTTJTios,  of  ohurchM,  15  16  ,  of  United  BUtM  r«ftrr»d  to 
for  illuftration.  83. 

Cvn&CH,  term  ased  in  two  senses  in  New  Testaaeni,  5,  6,  defi- 
aitioD  of  a  local  church,  7,  56;  pre-requintes  to  member 
ahip,  moral,  8,  9— ceremonial,  12 ;  oonstitation  of,  15,  16 
hamonr  of  rieirs  important,  15  ,  recognition  of,  17  ;  what 
IS  meant  bj  xister  cbarohes,  19;  officers  of  a  church  not 
essential  to  its  existence,  but  to  its  well-being,  22. 

OOUHOIL,  forms  of  letters  inviting  to,  169,  170. 

OOUHOIM,  advisory  bodies,  prorinoe  of,  174-176. 

Dbaoovb,  origin  of  the  deaconahip.  SO ;  the  office  permanent, 
81,  32;  aualifications  of  deacons,  85;  chosen  X>j  th« 
church ,  109;  ordination  of,  35,86;  thej  serve  three  tables, 
34  ;  arf<  the  treasurers  of  the  church  bj  virtue  of  theii 
office,  and  tihoald  make  an  annual  report,  35. 

Dbcla&atioh  op  Faits,  44-61 ;  not  a  substitute  for  the 
word  of  God,  16;  an  exponent  of  what  the  Bible  is  be- 
lieved to  teach,  43. 

DisMisHioir,  letters  of,  who  entitled  to,  20,  21. 

DmciPLiH*,  chjirch,  formative,  11^-121 ;  corrective,  liS-140-, 
objects,  to  be  had  in  view,  144. 

Klbotioit,  definition  of,  51,  52. 

EPI80OPA0T,  what  it  is,  101. 

ExoLUDKD  Mbmbeks,  how  thej  are  to  be  treated,  142 ;  when 
other  churches  may  recei^  e  them,  116. 
4TTH,  definition  of,  51  ;  pre- reouisite  to  cburoh-meab«nbips 
9  ;  Christ  the  object  oi,  10 ;  aeelaration  of,  44-61. 

FiiALiTT,  of  church  action,  112-114. 

fiiLLOWSHiP,  hand  of,  when  usually  given,  18. 

QiFTfi,  ministerial,  to  be  sought  out  and  eneourag«d,  151, 15S 

€k>D,  character  of,  45. 

9oflPBL,  its  harmony  with  the  law  of  Gh>d,  55. 

QovxsjTMKHT  oivil,  of  diviue  appointment,  59  ;  ehuroh,  aoMr<l- 
iDg  to  the  law  of  Christ,  103 ;  Congregational  in  f«rM,  lOS. 

Eaitds,  layins  on  of,  a  designation  to  ofloo,  86 ;  akovlA  be 
done  afUr  prayer. 

BLkretio,  definition  of,  135 


OHUBOH    MAHUAL.  179 


HocniMOLS  BAmiKi,  bo  avthohtj  for  infant  baptuea,  86, 17 
iMWAwn,  M7«d,  bat  not  bj  faith,  84,  85 ;  b»  Mtkfthtr  for  b«»- 

tixing  tbom.  85,  86. 

Imm nuiov.  proof  that  it  u  tb«  baptuaal  act,  66,  71.  78  75. 
Jmub,  Head  of  the  church  and  inititator  of  tka  ordinanoM,  64 
JUITIFI0A7IOB,  what  it  ia,  48. 
Lnioovs.  GfMk,  not  tho  altiMata  anthohtir  in  dodding  th 

Koacing  of  ^ptuo,  bat  tho  utu*  UquttUti  ig,  76 
LmxKs,  fermi  of.  16S-170. 

LiB&A&iBfl,  for  Sandaj-sohoolfl,  to  be  seUctod  with  care.  156. 
Lobo'b  Dat  tb*  Christian  Sabbath,  57. 
LoBD't  SuPFBB.  institntioB  and  deaign  of,  89  ;  a  solaMn  ooio- 

braVion  of  Christ'i  death,  90;    a  ohnroh  ordinanee    and 

therefore   preceded  \>j  baptiain  and  ehBrehiaeMbenhip 

90.  91. 
LovB,  Christian,  the  great  duty  of  church  members,  150.  151. 
Mah ,  faU  of,  46. 
Mabbiaob  Cbkbmoht,  172. 

MaTTBM  MlSOlLLAHBOUi,  167,  168. 
tfAJOKiTT,  the  right  of  to  role.  111. 
Mbmbsbs  of  a  CHT7B0E,  how  received,  18  ;  oantion  nifttsisrj. 

19 ;  when  receiTed  without  letters  of  diBmiuioB,  19 ;  kow 

membership  ceases,  20. 
ifiHiBTXBS  OF   THX   GofiPBL,  how  their  anthoritj  to  preach 

and  administer  ordinances  is  derived.  65. 
MlHUTBBIAL  LiCBBSB,  form  of,  171. 
MisaiOHB,  Home  and  Foreign,  to  be  sustained,  161-163. 
MofiHBiM,  his  testimonj  in  favor  of  the  independenoa  of  tt 

first  churches,  114. 
a^OTiOBS.  rules  concerning,  165 ;  not  debatable,  167. 
DBDiBAHOXa  OF  THX  608PBL,  two,  baptiBm  and  the  Lordi 

■upper — in  what  sense  church  ordinances  64,  65. 
OmniHATiOK,  cc-.ncil  of,  170;  certificate  of,  171 
Obdhb,  poinU  of,  167. 
OFFB90BS,  two  classes  of,  126;  personal,  how  to  b«  traated, 

127-133  ;  general.  133-138— how  to  be  treated,  189. 
P.\8T0B,  why  this  term  wu  used,  23  ;  the  work  of,  28-26;  tW 

authority  of,  26-29 ;  equivalent  to  bishop  and  eldar,  25 ; 

must  not  assume  priestlj  lordship,  29 ;  should  be  ohoaa* 

'or  »o  indefinite  period,  2^     entitled  to  support   84 


180  CHURCH    MANUAL, 


PisoBAPTim,  admit  bapium  preoedet  eommuaioa,  91, 98. 
PKitBTTBUiLViBM,  dtfinitdoii  of,  102. 
PsinuMBD  QUBSTIOKB,  what  ik^j  art,  IM. 
PowBB  OF  A  Chuboh,  oannot  b«  traBaf«rr«d,  112. 
QuBBTiovs,  priTileg«d,  166;  rabiidiarj  (ii*to)  ii*idebatablo 

167. 
Sbobnbbatioh,  deimitioa  of,  50 ;  oMxifia  with  rapamtaaM  an 

£aith,  precede!  baptiam,  11. 
Ebfebtabob,  definition  of,  51 ;  preaedaa  oknroh  Banbankip,  8 
RoBBBT  Hall,  did  not  ooudder  padobaptisti  baptiaad,  92. 
Baibtb,  the  perieyeranoe  of,  54. 
Salvatiob,  way  of,  47 ;  free,  49. 
SABOTirioATiov,  what  it  if,  58. 
Stuabt,  Prof.,  what  ha  eaji  af  haptixo,  71 
SuHDAT-ScrHOOLfl,  to  ba  maiatained,  154  ;  the  initraction  giTea 

in  them  mnat  ba  eoriptitral,  155;    their  relation  to  the 

ohnrchee,  156. 
TBAOTe  AHD  BiLiaioui  Boou,  to  ba  ciroalatad,  159,  160. 
TfiueTEEs,  duties  of,  no  neoaiaitj  for  them  aa  distinct  from 

deacons,  S9,  40. 
T^BLB  or  THB  LoBD,  mast  ba  approached  as  he  diraota,  99. 
WnATXLT,  Arohbishop,  eonoedes  the  independece  of  the  first 

chnrchtos,  114. 


DATE  DUE 

nn,„^0 

mmm. 

GAYLORD 

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